Or  ttiii^c^f 


.  hl58, 


NOTES 


ON  THE 


BOOK  OF  LEVITICUS. 


"All  Scripture  is  given  by  inspiration  of  God."— 2  Tim.iii.  16. 


SECOND    EDITION,    REVISED. 


PHILADELPHIA: 

HENRY    LONGSTRETH, 

1340  CHESTNUT  STREET. 


1870. 


CONTENTS. 


CHAPTER  I 

PAGE 
.         21 

u 

II.       ... 

48 

u 

Ill 

.     86 

it 

IV, —Y.  13     . 

.       113 

u 

V.  14— VI.  7      . 

.  143 

u 

VIIL,  IX.      . 

160 

u 

X 

.  181 

a 

XL         .        .        . 

204 

(.1 

XII 

.  221 

u 

XIIL,  XIY.  . 

.       228 

u 

XV.            ... 

.  269 

ii 

XVI.      . 

.       275 

u 

XVII. 

.  299 

u 

XVIIL— XX. 

.       303 

(( 

XXL,  XXIL      . 

.  317 

ii 

XXIII.  . 

.       325 

ii 

XXIV. 

.  346 

ii 

XXV.    . 

.       354 

ii 

XXVL       . 

.  364 

ii 

XXVIL 

.       368 

PREFACE. 


In  the  Person  and  work  of  the  Lord  Jesus  Christ 
there  is  an  infinite  fuhiess,  which  meets  every  ne- 
cessity of  man,  hoth  as  a  sinner  and  as  a  wor- 
shipper. The  infinite  dignity  of  His  Person  gives 
eternal  value  to  His  work.  In  the  Book  of  Gene- 
sis we  have  seen  "God's  remedy  for  man's  ruin  "  in 
the  promised  seed — the  Ark  of  Salvation,  and  in 
the  rich  unfoldings  of  divine  grace,  to  fallen  and- 
sinful  man.  There  we  have  the  Bud^  the  full- 
blown glories,  and  fragrance  of  which  shall  yet  fill 
the  heavens  and  the  earth,  with  joy  and  gladness. 

In  the  Book  of  Exodus  we  have  seen  "God's 
answer  to  man's  question."  There,  man  is  not 
only  outside  of  Eden,  but  he  has  fallen  into  the 
hands  of  a  cruel  and  a  powerful  enemy.  He  is  the 
bond  slave  of  the  world.  How  is  he  to  be  deliv- 
ered from  Pharaoh's  thraldom,  from  Egypt's  fur- 
nace? How  can  he  be  redeemed,  justified,  and 
brought  into  the  promised  land?  God  only  could 
answer  such  questions,  and  this  He  did  in  the 
blood  of  the  slain  Lamb.  In  the  redemj^tion-power 
of  that  blood,  every  question  is  settled.  It  meets 
Heaven's  highest  claims,  and  man's  deepest  neces- 


6  PREFACE. 

sities.  Through  its  amazing  efficacy,  God  is  glori- 
fied, man  is  redeemed,  saved,  justified,  and  brought 
to  God's  holy  habitation ;  while  the  enemy  is  com- 
pletely overthrown,  and  his  power  destroyed. 

And,  now,  in  our  meditations  on  the  Book  of 
Leviticus,  we  find  most  fully  unfolded,  what  we 
may  call,  "God's  provision  for  man's  need;"  or 
a  Sacrifice,  a  Priest,  and  a  Place  of  Worship. 
These  are  essentially  necessary  in  drawing  near 
unto  God,  as  this  book  most  abundantly  proves. 
But  everything  therewith  connected  was  appointed 
by  God,  and  established  by  His  law.  iN'othing  was 
left  to  be  supplied  by  man's  fertile  imagination,  or 
his  prudential  arrangement.  "  So  Aaron  and  his 
sons  did  all  things  which  the  Lord  commanded  by 
the  hand  of  Moses."  (viii.  36 ;  ix.  6,  7.)  Without 
the  Word  of  the  Lord,  neither  priest  nor  people 
could  take  a  single  step  in  the  right  direction.  It 
is  so  still.  There  is  not  a  single  ray  of  light  in 
this  dark  world,  but  that  which  is  shed  from  holy 
Scripture.  "  Thy  word  is  a  lamp  unto  my  feet, 
and  a  light  unto  my  path."  (Psalm  cxix.  105.) 
It  is  truly  happy  when  the  children  of  God  so 
lionor  His  word  as  to  be  guided  by  it  in  all 
things.  We  need  now^  as  much  as  the  Jew  did 
tlien^  divine  direction  and  divine  guidance  for 
acceptable  worship.  "  But  the  hour  cometh,  and 
now  is,  when  the  true  worshipjjcrs  sliall  worship 
the  Fatlier  in  spirit  and  in  truth:  for  the  Father 
seeketh  such  to  worship  him."  (John  iv.  23,  24.) 


PREFACE.  7 

More  than  sincerit}^  or  devoutriess  of  feeling  is 
required  in  the  children's  Avorship.  It  must  be  in 
the  unction  of  the  Spirit,  and  according  to  the 
truth  of  God.  But  we  have  all,  blessed  be  His 
name,  in  the  Person  and  work  of  our  blessed  Lord 
Jesus!  He  is  both  our  sacrifice  and  priest,  and 
our  right  of  eiitrance  into  the  holiest  of  all.  Oh ! 
to  be  kept  near  to  llis  wounded  side,  and  in  the 
abiding  sense,  that  He  is  the  ground,  tlie  material, 
and  the  sweet  incense  of  all  our  worship. 

Let  us  now  briefly  notice  the  three  points  already 
mentioned. 

I.  In  the  first  place,  we  would  observe,  that 
sacrifice  is  the  basis  of  icorship.  Acceptable  wor- 
ship to  God  must  be  based  on  a  sacrifice  acceptable 
to  Him.  Man  being  in  himself  guilty  and  unclean, 
he  needs  a  sacrifice  to  remove  his  guilt,  cleanse 
him  from  his  defilements,  and  fit  him  for  the  holy 
presence  of  God.  ''  Without  shedding  of  blood  is 
no  remission."  And  without  remission,  and  the 
knowledge  of  remission,  there  can  be  no  happy 
worship;  no  real,  liearty  praise,  adoration,  and 
thanksgiving.  Going  to  what  is  called  "  a  place  of 
worship/'  and  worshipping  God,  are  widely  differ- 
ent things.  God  is  holy,  and  man  must  approach 
Him  in  His  own  way,  and  according  to  what  He 
is.  As  Moses  said  unto  Aaron  on  the  solemn 
occasion  of  the  sin  of  I^J'adab  and  Abihu,  "  This  is 
it  that  the  Lord  spake,  saying,  I  will  be  sanctified 
in   them   that  come   nigh   me^   and   before   all   the 


8  PREFACE. 

people  I  will  be  glorified."  The  Lord  alone  could 
give  directions  as  to  how  the  people  were  to  draw 
nigh  unto  Him.  This  is  the  great  subject  of  the 
Book  of  Leviticus.  The  "  NOTES  "  on  the  first 
seven,  and  the  sixteenth  chapters,  will  give  the 
reader  a  very  full  and  interesting  view  of  the  or- 
dinance of  sacrifice,  and  the  character  of  Jewish 
worship. 

It  was  on  the  ground  of  oftered  and  accepted 
sacrifice  that  the  children  of  Israel  were  constituted 
the  worshipping  people  of  God.  It  is  on  the  same 
ground,  namely,  ofiered  and  accepted  sacrifice, 
that  believers  in  Jesus  are  constituted  the  worship- 
ping people  of  God  now.  (Read  carefully  Lev. 
xvi.;  Heb.  ix.,  x.)  They  have  taken  Israel's  place, 
but  after  a  much  higher  order,  whether  we  look  at 
the  sacrifice,  the  priest,  or  the  place  of  worship. 
The  contrast  between  them  is  great,  and  strongly 
marked  in  Scripture,  especially  in  the  Epistle  to 
the  Hebrews.  The  Jewish  sacrifices  never  reached 
the  conscience  of  the  offerer,  and  the  Jewish  priest 
never  could  pronounce  him  "  clean  every  whit." 
The  gifts  and  sacrifices  which  were  oftered  under 
the  law,  as  the  apostle  tells  us,  "  could  not  make 
him  that  did  the  service  perfect,  as  pertaining  to 
the  conscien^je."  The  conscience,  observe,  always 
being  the  reflection  of  the  saci-ifice,  it  could  not  be 
perfect,  seeing  the  sacrifice  w^as  not  perfect.  "  For 
it  is  not  possible  that  the  blood  of  bulls  and  of 
goats  should   take   away   sins."      Hence,  Jewish 


PREFACE.  9 

worsbip  Avas  connected  Avitli  inefficient  sacrifices,  a 
burdensome  ritual,  and  an  unpurged  conscienx^e, 
which  gendered  in  the  worshipper  a  spirit  of  bond- 
age and  fear. 

But  now,  mark  the  contrast  to  all  this  in  the 
once-offered  and  accepted  sacrifice  of  Christ,  lie 
"  put  away  sin  l)y  the  sacrifice  of  himself."'  -AH  is 
done.  Having  "  by  himself  purged  our  sins,  he  sat 
down  on  the  right  hand  of  the  Majesty  on  high." 
When  the  worshipper  comes  before  God  on  the 
ground  of  this  sacrifice,  be  finds  that  lie  has 
nothing  to  do  save,  as  a  priest,  to  show  forth  the 
praises  of  Him  "  avIio  hath  called  us  out  of  dark- 
ness into  his  marvellous  light."  Even  Cbrist  has 
nothing  more  to  do  as  regards  our  justification  and 
acceptance.  "  For  by  one  offering  he  hath  perfected 
for  ever  them  that  are  sanctified."  The  Jew,  by 
his  sacrifice,  was  merely  ceremonially  clean,  and 
that  only  for  a  moment,  as  it  were ;  but  the 
Christian,  through  the  sacrifice  of  Christ,  is  really 
so,  and  that  for  ever.  Oh !  that  sweet  word, 
"FOE  EVER."  It  is  the  common  privilege  of 
all  believers  to  be  perfected  as  worshippers  before 
God,  "through  the  offering  of  tlie  body  of  Jesus 
Christ  once  for  all."  On  this  deeply-important 
point  the  testimony  of  Scripture  is  most  full  and 
explicit.  For  the  worshippers  once  purged  should 
have  "  no  more  conscience  of  sinsJ'  "  The  blood 
of  Jesus  Christ  his  Son  cleanseth  us  from  all  sin." 
"  And  their  sins  and  iniquities  will  I  remember  no 


10  PREFACE. 

more."  (1  John  i.  7 ;  Heb.  x.)  By  the  work  of 
Christ  for  us  our  sins  were  all  put  awa3^  And, 
now,  by  faith  in  God's  word,  we  know  that  they 
are  all  foro;iven  and  fora^otten.  Hence,  we  can 
draw  near  to  God,  and  stand  in  His  holy  presence, 
in  the  happy  assurance  that  there  is  neither  sin 
nor  stain  upon  us.  Our  Great  High  Priest  has 
pronounced  us  ''  clean  every  whit."  (John  xiii.) 
Believing  this,  the  sense  of  guilt  is  taken  away ; 
we  have^"  ]S^0  MORE  CO^^SCIENCE  OF  SIKS." 
Tliis  deeply  precions  truth,  observe,  does  not 
mean  that  there  is  no  more  amsdousiiess  of  sins. 
Far  from  it.  Or  tlxat  we  may  not  get  a  bad  con- 
science through  failure — or  that  we  need  not  be 
exercised  "  to  liave  a  conscience  void  of  offence 
toward  God  and  toward  man."  iSTot  at  all.  It 
simply  means  that  Christ,  by  the  one,  perfect, 
finished  sacrifice  of  Himself,  has  for  ever  put  away 
all  our  sins,  root  and  branch.  And  having  been 
led  to  know  and  believe  this,  how  can  there  be 
sins  on  the  conscience?  Christ  has  put  them  all 
away.  The  precious  blood  of  our  once-ofiered  and 
accepted  sacrifice  has  cleansed  us  from  every  spot 
and  stain  of  sin.  There  may  be  the  deepest  sense 
of  indwelling  sin,  and  of  many  sins  and  short- 
comings in  our  every-day  life,  and  the  painful 
confession  of  them  all  to  God.  Still,  there  is  the 
full  assurance  that  Christ  died  for  our  sins,  put 
them  all  away,  and  that  not  one  of  them  can  ever 
be   laid   to   our   charge.     This   is   indeed  a  most 


PREFACE.  11 

wonderful  tnitli ;  but  it  is  the  great,  the  needed 
truth  for  a  worshipper.  How  couid  we  stand  in 
Goci's  presence,  where  all  is  perfection,  if  we  were 
not  as  clean  as  He  would  have  us  to  be?  We 
must  be  clean  enough  for  the  eye  of  Infinite  lioli- 
ness.  But,  blessed  be  God,  all  who  believe  in 
Jesus,  and  rest  on  His  finished  sacrilice,  are  for- 
given and  justified.  They  have  eternal  life,  right- 
eousness, and  peace.  Tlie  first  cry  for  mercy  of 
the  guilty  sinner  is  answered  by  the  blood  of  the 
sacrifice.  It  penetrates  to  the  dee]:«3st  depths  of 
his  need — it  raises  him  to  the  highest  heights  of 
heaven,  and  fits  him  to  be  there,  a  happy  wor- 
shipper, in  the  immediate  presence  of  the  throne 
of  God.  ''For  Christ  also  hath  once  sufiered  for 
sins,  the  just  for  the  unjust,  that  he  might  bring 
us  to  God."  "For  if  the  blood  of  bulls  and  of 
goats,  and  the  ashes  of  an  heifer,  sprinkling  the 
unclean,  sanctifieth  to  the  purifying  of  the  flesh, 
how  much  more  shiill  the  blood  of  Christ,  who, 
tlirough  the  eternal  tSpirit,  oiiered  himself  without 
spot  to  God,  purge  your  conscience  from  dead 
works  to  serve  the  living  God !"  1  Peter  iii.  18  ; 
Ileb.  ix.  13,  14. 

II.  In  the  second  place,  we  have,  in  the  rich 
provisions  of  God's  grace,  the  Lord  Jesus  Christ 
as  our  Great  High  Priest  in  the  presence  of  God 
for  us.  He  ministers  there  for  us.  "  We  have 
such  an  high  priest,  who  is  set  on  the  right  hand 
of   the   throne   of   the   Majesty   in   the   heavens. 


12  PREFACE. 

A  minister  of  the  sanctuary,  and  of  the  true 
tabernacle,  which  the  Lord  pitched  and  not  man." 
(lieb.  viii.  1,  2.)  Ills  work  of  sacrifice  liaving 
been  fully  completed,  He  sat  down.  Aaron  is 
represented  as  being  alwaj^s  in  a  standing  position. 
His  work  was  never  finished.  He  stood  "  daily 
ministering,  and  offering  oftentimes  the  same 
sacrifices  which  can  never  take  away  sin.  But 
this  man,  after  he  had  offered  one  sacrifice  for 
sins,  for  ever  sat  down  on  tlie  right  hand  of  God." 
Immediately  after  the  law  of  tbe  Lord  had  been 
given  as  to  sacrifice,  the  priesthood  was  established. 
(See  "  XOTES  "  on  chapters  viii.,  ix.)  The  saints 
have  both  in  Christ.  He  is  our  sacrifice  and  our 
priest.  He  appeared  once  on  the  cross /or  us.  He 
now^  appears  in  heaven  for  us.  Ere  long  He  will 
apyjear  in  glory  v:ith  vs.  To  know  what  He  ac- 
complisbed  on  the  cross,  and  what  He  is  now 
doing  in  the  sanctuary  above,  will  nourish  in  our 
hearts  the  hope  of  His  coming,  and  lead  us  to  long 
for  His  appearing  in  glory. 

In  the  New  Testament  we  onl}^  read  of  two 
orders  of  Priests — namely,  Christ  as  the  Great 
Higli  l*riest  in  heaven,  and  tbe  common  priesthood 
of  all  believers  on  the  earth.  "Ye  also,  as  lively 
stones,  are  built  up  a  spiritual  house,  an  holy 
priestbood,  to  offer  up  spiritual  sacrifices,  accept- 
able to  God  by  Jesus  Christ."  (1  Peter  ii.  5. 
And,  again,  "Unto  him  that  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood,  and  hath  made 


PREFACE.  13 

US  kings  and  priests  uufo  (^^od  and  Lis  Fatlier." 
(Rev.  i.  5,  6.)  These  passages  clearly  prove  the 
common  standing  of  all  believers  as  priests  unto 
God.  There  is  no  mention  in  the  l^ew  Testament 
of  any  peculiar  class,  or  order  of  Christians  who 
hold  the  office  of  priests,  as  distinct  from  other 
Christians.  Christ  is  the  Great  High  Priest  over 
the  house  of  God,  and  all  His  people  are,  in  virtue 
of  iAieir  connection  with  Him,  priests  and  privi- 
leged to  enter,  as  once-purged  worshippers,  into 
the  holiest  of  all.  Even  the  apostles  never  took 
the  place  of  priests,  as  distinct  from,  or  superior 
to,  the  humblest  child  of  God.  They  might  know 
their  privileges  better  than  many,  and  enjoy  them 
more.  Their  gifts  and  callings  as  to  the  ministry 
of  the  word,  were  distinct  and  special,  but  as 
worshippers  they  stood  on  the  same  ground  as  all 
others,  and,  together  with  them,  worshipped  God 
through  Jesus  Christ,  the  Great  High  Priest  of  all 
His  people. 

In  the  priestly  ministrj^  of  our  blessed  Lord 
there  are  many  points  of  special  interest ;  Ave  only 
notice  the  two  following: 

1.  As  our  Great  High  Priest,  He  represents  us 
in  the  sanctuary  al)Ove.  And,  oh  !  what  a  Repre- 
sentative! God's  beloved  Son,  the  glorified  Man, 
whose  name  is  above  every  name.  "  For  Christ  is 
not  entered  into  the  holy  place  made  with  hands, 
which  are  the  figures  of  the  true,  but  into  heaven 
itself,  now  to  appear  in  the  presence  of  God  fo-r 


X4  PREFACE. 

W5."  (Heb.  ix.  24.)  Oh  1  what  dignity!  what  near- 
ness to  God  is  oui's !  Oh  1  that  our  hearts  appre- 
ciated it  more !  When  Aaron  appeared  before  the 
Lord  in  his  garments  of  glory  and  beauty,  he 
represented  the  children  of  Israel.  Their  names 
were  engraven  in  precious  stones  in  the  beautiful 
breastplate.  Blessed  type  of  our  real  and  ever- 
lasting place  iu  the  heart  of  Christ,  who  appears, 
not  annuaUy^  like  Aaron  of  old,  but  coniinually^  in 
the  presence  of  God  for  us.  The  name  of  each 
believer  is  kept  continually  before  the  eye  of  God, 
in  all  the  glory  and  beaut}'  of  Christ,  His  well-be- 
loved Son.  We  stand  in  His  righteousness,  possess 
His  life,  eujoy  His  peace,  are  filled  with  His  joy, 
and  radiate  His  glory.  Although  without  right, 
title,  or  privilege  in  ourselves,  we  have  all  in  Him. 
He  is  there  for  us  and  as  us.  His  name  be  for  ever 
praised. 

"  He  stands  in  heaven  their  great  High  Priest, 
And  bears  their  names  upon  His  breast." 

It  is  by  His  continual  intercession  in  heaven  that 
saints  on  earth  are  succored  and  sustained  in  their 
wilderness  journey,  and,  at  the  same  time,  upheld 
as  worshippers  within  the  veil,  in  all  the  sweet 
fragrance  of  His  own  divine  excellencies.  And 
neither  their  ignoi-ance,  nor  their  lack  of  enjoy- 
ment of  these  things,  alters  or  aifects  their 
blessed,  glorious,  and  eternal  reality.  "Seeing 
He  ever  liveth  to  make  intercession  for  them." 
Heb.  vii.  25. 


PREFACE.  15 

2.  As  our  Great  Iligli  Priest,  He  presents  to  God 
tlie  gifts  and  sacrifices  of  His  worshipping  people. 
Under  the  law,  the  worshipper  brought  his  ofiering 
to  the  priest,  and  by  him  it  was  presented  to  the 
Lord,  on  His  own  altar.  Eveiy  thing  was  arranged 
by  the  priest,  according  to  the  word  of  the  Lord. 
How  perfectly  all  this  is  done  for  the  worshipper 
now  by  His  High  Priest  in  Heaven !  Our  prayers, 
praises,  and  thanksgiving,  all  pass  through  Plis 
hands  before  they  reach  the  throne  of  God.  What 
a  wonderful  mercy  this  is,  when  we  think  of  our 
confused  and  mixed  services !  So  much  that  is  of 
the  flesh  miiigk^s  with  that  which  is  of  the  Spirit. 
But  the  blessed  Lord  knows  how  to  divide  and 
separate  between  them.  That  which  is  of  the  flesh 
must  be  rejected,  and  consumed  as  wood,  hay,  and 
Stubble,  while  that  which  is  of  the  Spirit  is  precious, 
preserved,  and  presented  to  God  in  the  value  ancl 
sweet  savor  of  His  own  perfect  sacrifice.  "  By 
Him  therefore  let  us  ofifer  the  sacrifice  of  praise  to 
God  continually,  that  is,  the  fruit  of  our  lips, 
giving  thanks  unto  His  name."  (Heb.  xiii.  15.) 
The  kindness  of  the  Philippians  to  Paul  was  "  an 
odor  of  a  sweet  smell,  a  sacrifice  acceptable,  well 
pleasing  to  God."  Hence  the  importance  of  the 
exhortation,  "  Whatsoever  ye  do  in  word  or  deed, 
do  all  in  the  name  of  the  Lord  Jesus,  giving 
thanks  to  God  and  the  Father  by  him."  Col.  iii. 
17. 

III.  In   the    third    place,   we  observe,  that  the 


16  PREFACE. 

Chnstian''s  only  place  of  icorship  is  inside  the  veil, 
"  whither  the  forerunner  is  for  us  entered.*'  Out- 
side the  camp  is  liis  place  as  a  witness ;  iub'ide  the 
veil  is  his  place  as  a  worshipper.  In  both  positions 
Christ  is  surely  with  him.  "  Let  us  go  forth  there- 
fore unto  him  without  the  camp,  bearing  his  re- 
proach." "  Having  therefore,  brethren,  boldness  to 
enter  into  the  holiest  by  the  blood  of  Jesus."  (lleb. 
xiii.;  X.  19.)  To  know^  these  two  positions  in  com- 
munion with  Clirist  Himself,  through  the  teach- 
ing of  the  Spirit,  is  unspeakable  blessedness.  The 
Church  has  no  divinely-consecrated  place  of  wor- 
ship on  earth.  Onr  place  is  in  heaven,  in  virtue 
of  the  sacrifice  and  of  the  priestly  ministry  ot 
Christ  there  for  us.  Wbatever  may  be  the  char- 
acter of  the  building  in  which  Christians  are  gath- 
ered together  in  the  name  of  the  Lord  Jesus,  their 
true  and  only  sphere  of  worship  is  the  heavenly 
sanctuary.  Through  faith  in  God's  word,  and  by 
the  power  of  His  Holy  Spirit,  they  worship  Him 
in  "  the  true  tabernacle,  which  the  Lord  pitched, 
and  not  man." 

Israel  had  "a  worldly  sanctuary,"  and,  accord- 
ingly, the  character  of  their  worship  was  worldly, 
"  tbe  way  into  the  holiest  of  all  was  not  yet  made 
manifest,  while  as  the  first  tabernacle  was  yet  stand- 
ing." But  the  way  has  been  opened  up  by  the 
blood  of  Jesus.  The  same  stroke  that  slew  the 
Lamb  rent  the  veil  from  top  to  bottom.  The  way 
into  the  holiest  of  all  was  then  laid  open,  and 


PREFACE.  17 

Cll^is^,  with  all  His  blood-washed  ones,  entered 
into  the  immediate  presence  of  God,  without  a  veil. 
There  is  no  outer  court-worship  now  for  the  people, 
and  tempk-^\OY^\\\l)  ^c>r  the  priest,  as  under  the  law. 
These  distinctions  are  unknown  in  the  Church  of 
the  living  God.  It  is  all  priestlj^  worship  and  tem- 
ple worship  now.  All  are  equally  near— all  have 
equal  liberty — all  are  equally  accejDtable,  through 
the  presence  and  intervention  of  the  Great  High 
Priest  of  His  people.  Tlie  same  j^recious  blood 
that  cleansed  us  from  all  sin,  has  brought  us  near 
to  God  as  children,  and  as  worshipping  priests. 
And  if  we  reallj'  know  the  wondrous  efficacy  and 
power  of  that  blood  in  the  heavenly  places,  we 
shall  be  at  home  and  happy  there  in  all  the  liberty 
and  dignity  of  sonship,  and  in  all  the  official  near- 
ness and  standing  of  once-p urged  worshippers,  in 
the  most  \\o\y  place. 

Oh !  that  our  heai-ts  may  be  kept  in  the  sweet 
remembrance,  knowledge,  and  power  of  the  rich 
provisions  of  God's  grace  for  all  our  need  1  Oh  ! 
that  we  may  never  lose  sight  of  the  blood  on  the 
mercy-seat,  the  minister  of  the  sanctuary,  and  of 
our  holy,  heavenly,  and  eternal  place  of  worship. 

We  must  now  leave  the  dear  reader,  earnestly 
commending  to  his  most  prayerful  and  diligent 
study  this  precious  Book  of  Leviticus.  The  light 
which  it  sheds  on  the  Person  and  work  of  Christ — 
the  ground  and  character  of  our  communion  with 
Gofl,  is  deeply  blessed  to  the  heart  that  desires  to 


18  PREFACE, 

live  in  the  enjoyment  of  these  eternal  realities. 
He  will  find  the  "NOTES"  most  helpful  in  un- 
folding the  text,  and  in  giving  an  interesting  and 
practical  view  to  many  of  the  ceremonies  which 
w^e  are  prone  to  pass  over  as  uninteresting  and 
uninstructive  to  us.  See,  for  example,  the  eleventh 
chapter. 

And  now,  may  the  Lord  graciously  own,  use, 
and  bless,  this  little  volume,  for  the  glory  of  His 
own  name,  and  for  the  comfort  and  blessing  of 
many  precious  souls. 

A.M. 

London,  May^  1^60. 


PREFACE  TO  THE  SECOIs^B  EBITIOI^. 


The  rapid  sale  of  a  large  edition  of  this  volume 
evidences  an  amount  of  interest  in  tlie  stndj  of  tlie 
Book  of  Leviticus,  for  which  I  unfeigned ly  bless 
the  Lord.  Too  man^^  even  of  the  people  of  God, 
seem  to  think  that  this  section  of  inspiration  con- 
tains nothing  of  any  interest  or  value  to  them. 
They  regard  it  as  a  detail  of  rites  and  ceremonies 
with  w^hich  they  have  nothing  to  do — a  record  of 
by-gone  institutions,  aflbrding  no  instruction  or 
edification  for  them.  That  this  is  a  great  mistake, 
thousands  are  now  discovering.  A'^ery  many  who, 
for  years,  looked  upon  the  Book  of  Leviticus  as 
little  more  than  a  dry  catalogue  of  Jewish  ordi- 
nances, are  liow  discovering  in  it  an  exhaustless 
mine  of  spiritual  wealth  for  which  they  cannot  be 
too  thankful.  They  have  brought  its  marvellous 
pages  under  the  hght  of  the  iH^ew  Testament  scrip- 
tures, and  they  can  only  wonder  at  that  which  is 
now  unfolded  to  their  gaze.  That  they  may  dis- 
cover yet  more  of  the  precious  treasure,  is  my 
earnest  desire  on  their  behalf. 

I  have  carefully  revised  the  following  pages, 
and,  I  may  say,  I  have  left  them  vei-y  mucli  as  I 
found  them.    An  ex]')ression,  here  and  there,  which 


20  PREFACE. 

seemed  likely  to  be  misunderstood,  I  have  slightly 
touched.  I  have  also  added  a  brief  note  or  two. 
These  trifling  matters  excepted,  the  Second  Edition 
is  a  reprint  of  the  First,  and,  as  such,  it  is  again 
commatted  to  the  care  of  Him  from  whom  all 
blessings  flow.  May  He  be  graciously  pleased  to 
crown  it,  still  further,  with  the  stamp  of  His  ap- 
proval. His  seal  and  sanction  are  all  that  any 
book  requires  to  make  it  useful ;  and,  truly,  we 
may  say,  the  book  that  has  not  these  has  nothing. 

The  Lord  grant  a  more  abundant  blessing,  and 
His  name  shall  have  all  the  praise. 

C.  H.  M. 

47  Mount) oy  St.,  Dublin. 
August,  1861. 


NOTES 


ON 


THE  BOOK  OF  LEVITICUS. 


CHAPTER  I. 


Ere  entering  upon  the  details  of  the  chapter  before 
us,  there  are  two  things  which  demand  our  careful  con- 
sideration ;  namely,  first,  Jehovah's  position ;  and,  sec- 
ondly, the  order  in  which  the  offerings  are  presented. 

''And  the  Lord  called  unto  Moses,  and  spake  unto 
him  out  of  the  tabernacle  of  the  congregation."  Such 
was  the  position  from  which  Jehovah  made  the  com- 
munications contained  in  this  book.  He  had  been 
speaking  from  Mount  Sinai,  and  his  position,  there, 
gave  marked  character  to  the  communication.  From 
the  fiery  mount  "  went  a  fiery  law ; "  but  here,  He 
speaks  "out  of  the  tabernacle  of  the  congregation." 
This  was  an  entirely  different  position.  We  have 
seen  this  tabernacle  set  up,  at  the  close  of  the  preceding 
book.  "And  he  reared  up  the  court  round  about  the 
tabernacle  and  the  altar,  and  set  up  the  hanging  of  the 
court  gate.     So  Moses  finished  the  work.     Then  a  cloud 

(31) 


22  LEVITICUS. 

covered  the  tent  of  the  congregation,  and  the  glory  of 

the  Lord  filled  the  tabernacle For  the  glory  of 

the  Lord  was  upon  the  tabernacle,  by  day,  and  fire  was 
on  it,  by  night,  in  the  sight  of  all  the  house  of  Israel, 
throughout  all  their  journeys."    (Exod.  xl.  33 — 38.) 

Now,  the  tabernacle  was  God's  dwelling  place,  in 
grace.  He  could  take  up  His  al^ode  there,  because  He 
was  surrounded,  on  all  sides,  by  that  which  vividly  set 
forth  the  ground  of  His  relationship  with  the  people. 
Had  He  come  into  their  midst,  in  the  full  display  of 
the  character  revealed  upon  Mount  Sinai,  it  could  only 
have  been  to  "  consume  them  in  a  moment,"  as  ''  a  stiff- 
necked  people."  But  He  retired  within  the  vail — type 
of  Christ's  flesh,  (Heb.  x.  20) — and  took  His  place  on 
the  mercy  seat,  where  the  blood  of  atonement,  and  not 
the  "  stiff-neckedness"  of  Israel,  was  that  which  met 
His  view,  and  satisfied  the  claims  of  His  nature.  The 
blood  which  was  brought  into  the  sanctuary,  by  the 
high  priest,  was  the  type  of  that  precious  blood  which 
cleanses  from  all  sin;  and,  although  Israel,  after  the 
flesh,  saw  nothing  of  this,  it,  nevertheless,  justified 
God  in  abiding  amongst  them — it  "sanctified  to  the 
purifying  of  the  flesh."  (Heb.  ix.  13.) 

Thus  much  as  to  Jehovah's  position  in  this  Book, 
which  must  be  taken  into  account,  in  order  to  a  proper 
understanding  of  the  communications  made  therein.  In 
them  we  shall  find  inflexible  holiness  united  with  the 
purest  grace.  God  is  holy,  no  matter  from  whence  He 
speaks.  He  was  holy  on  Mount  Sinai,  and  holy  above 
the  mercy-seat;  but,  in  the  former  case.  His  holiness 
stood  connected  with  "a  devouring  fire;"  in  the 
latter,  it  was  connected  with  patient  grace.     Now,  the 


CHAPTER   I.  23 

connexion  of  perfect  holiness  with  perfect  grace  is  that 
which  characterizes  the  redemption  which  is  in  Christ 
Jesus,  which  redemption  is,  in  various  ways,  shadowed 
forth  in  the  Book  of  Leviticus.  God  must  be  holy, 
even  though  it  should  be  in  the  eternal  condemnation 
of  impenitent  sinners;  but  the  full  display  of  His 
holiness,  in  the  salvation  of  sinners,  calls  forth  heaven's 
loudest  and  loftiest  note  of  praise.  "  Glory  to  God 
in  the  highest,  and  on  earth  peace,  good-will  toward 
;inen."  (Luke  ii.  1-1.)  This  doxology  could  not  have 
been  sung  in  connexion  with  "the  fiery  law."  No 
doubt  there  was  "glory  to  God  in  the  highest,"  but 
there  was  no  "  peace  on  earth  "  nor  "  good  pleasure  in 
men,"  inasmuch  as  it  was  the  declaration  of  what  men 
ought  to  be,  ere  God  could  take  pleasure  in  them.  But 
when  "the  Son  "  took  His  place,  as  a  man,  on  the  earth, 
the  mind  of  Heaven  could  express  its  entire  delight  in 
Him  as  the  One  whose  Person  and  work  could  combine, 
in  the  most  perfect  manner,  divine  glory  with  human 
blessedness. 

And,  now,  one  word,  as  to  the  order  of  the  offerings, 
in  the  opening  chapters  of  the  Book  of  Leviticus.  The 
Lord  begins  with  the  burnt  offering,  and  ends  with  the 
trespass  offering.  That  is  to  say,  He  leaves  off  wheie 
w^e  begin.  This  order  is  marked  and  most  instructive. 
When,  first,  the  arrow  of  cwiviction  enters  the  soul, 
there  are  deep  searchings  of  conscience,  in  reference  to 
sins  actually  committed.  Memory  casts  back  its  en- 
lightened eye  over  the  page  of  one's  past  life,  and  sees 
it  stained  with  numberless  trespasses  against  God  and 
man.  At  this  point  of  the  soul's  history,  it  is  not  so 
much   occupied    with   the   question    of    the    root    from 


24  LEVITICUS. 

whcnco  those  tre.^passes  have  sprung,  as  with  the  stern 
uiid  palpable  fact  that  such  arid  such  things  have  actually 
been  committed;  and,  hence,  it  needs  to  know  that  God 
has  provided  a  sacrifice  through  which  "  all  trespasses  " 
can  be  "franklv  forgiven."  This  is  presented  to  us  in 
the  trespass  olfering. 

But,  as  one  advances,  in  the  divine  life,  he  becomes 
conscious  that  those  sins  which  he  has  committed  are 
but  branches  from  a  root,  streams  from  a  fountain ;  and, 
moreover,  that  sin  in  his  nature  is  that  fountain — that 
root.  This  leads  to  far  deeper  exercise,  which  can  only 
l)e  met  by  a  deeper  insight  into  the  work  of  the  cross. 
In  a  word,  the  cross  will  need  to  be  apprehended  as  that 
in  which  God  Himself  has  "  condemned  sin  in  the 
JJesh.'-  (Rom.  viii.  3.)  My  reader  will  observe,  it  does 
not  say,  '' sius  in  the  /?/<?,"  but  the  root  from  whence 
these  have  sprung,  namely,  "  si7i  in  the  JleshJ^  This  is 
a  Iruth  of  immense  importance.  Christ  not  merely  "  died 
for  our  sins,  according  to  the  Scriptures,"  but  He  was 
'made  sin  for  us."  (2  Cor.  v.  21.)  This  is  the  doctrine 
of  the  sin  offering. 

Now,  it  is  when  the  heart  and  conscience  are  set  at 
rest,  through  the  knowledge  of  Christ's  work,  that  we 
can  feed  upon  Himself  as  the  ground  of  our  peace  and 
joy,  in  the  presence  of  God.  There  can  be  no  such 
thing  known  as  peace  or  joy,  until  we  see  all  our  tres- 
passes forgiven  and  our  sin  judged.  The  trespass  offer- 
ing and  the  sin  offering  must  be  known,  ere  the  peace 
offering,  joy  offering,  or  thanksgiving  offering  can  be 
appreciated.  Hence,  therefore,  the  order  in  which  the 
peace  offering  stands,  corresponds  with  the  order  of  our 
spiritual  apprehension  of  Christ. 


ciiArTER  I.  25 

. ,.  The  same  perfect  order  is  observa)3le  in  reference  to 
the  meat  offering.  When  the  soal  is  led  to  taste  the 
sweetness  of  spiritual  communion  with  Christ — to  feed 
upon  Him  in  peace  and  thankfulness,  in  the  divine  pres- 
ence, it  is  dra,wn  out  in  earnest  desire  to  know  more'  of 
the  wondrous  mysteries  of  His  Person ;  and  this  desire 
is  most  blessedly  met  in  the  meat  offering,  which  is  the 
type  of  Christ's  perfect  manhood. 

Then,  in  the  burnt  offering,  we  are  conducted  to  a  t 
point  beyond  which  it  is  impossible  to  go,  and  that  is,  the 
work  of  the  cross,  as  accomplished  under  the  immediate 
eye  of  God,  and  as  the  expression  of  the  unswerving 
devotion  of  the  heart  of  Christ.  All  these  things  will 
come  before  us,  in  beauteous  detail,  as  we  pass  along  ;  we 
are  here  only  looking  at  the  order  of  the  offerings,  which 
is  truly  marvellous,  whichever  way  we  travel,  whether 
outioard  from  God  to  us,  or  inward  from  us  to  God.  In 
either  case,  we  begin  with  the  cross  and  end  with  the 
cross.  If  we  begin  with  the  burnt  offering,  we  see 
Christ,  on  the  cross,  doing  the  will  of  God — making 
atonement,  according  to  the  measure  of  His  perfect  sur- 
render of  Himself  to  God.  If  we  begin  with  the  trespass 
offering,  we  see  Christ,  on  the  cross,  bearing  our  sins, 
and  putting  them  away,  according  to  the  perfection  of 
His  atoning  sacrifice ;  while,  in  each  and  all,  we  behold 
the  excellency,  the  beauty,  and  the  perfection  of  His 
divine  and  adorable  Person.  Surely,  all  this  is  suflScient 
to  awaken  in  our  hearts  the  deepest  interest  in  the  study 
of  those  precious  types  which  we  shall  now  proceed  to 
consider  in  detail.  And  may  God  the  Holy  Ghost,  who 
penned  the  Book  of  Leviticus,  expound  its  contents  in 
living   power   to    our   hearts :    that   so,  when  we   have 


26  LEVITICUS. 

readied  the  close,  we  may  have  abundant  cause  to  bless 
His  name  for  many  thrilling  and  soul-stirring-  views  of 
the  Person  and  work  of  our  blessed  Lord  and  Saviour 
Jesus  Christ,  to  whom  be  glory,  now,  henceforth,  and 
for  evermore.     Amen, 


In  the  burnt  offering,  with  which  our  book  opens,  we 
have  a  type  of  Christ  "  offering  himself  without  spot  to 
God."  Hence  the  position  which  the  Holy  Ghost  assigns 
to  it.  If  the  Lord  Jesus  Christ  came  forth  to  accom- 
plish the  glorious  work  of  atonement,  His  highest  and 
most  fondly-cherished  object,  in  so  doing,  was  the  glory 
of  God.  "  Lo,  I  come,  to  do  thy  will,  O  God,"  was 
the  grand  motto  in  every  scene  and  circumstance  of  His 
life,  and  in  none  more  markedly  than  in  the  work  of  the 
cross.  Let  the  will  of  God  be  what  it  might,  He  came 
to  do  it.  Blessed  be  God,  we  know  what  our  portion  is 
in  the  accomplishment  of  this  "  will ;"  for  by  it  *'  we  are 
sanctified,  through  the  offering  of  the  body  of  Jesus 
Christ  once."  (Heb.  x.  10.)  Still,  the  primary  aspect 
of  Christ's  work  was  to  God-ward.  It  was  an  ineffable 
delight  to  Him  to  accomplish  the  will  of  God  on  this 
earth.  Xo  one  had  ever  done  this  before.  Some  had, 
through  grace,  done  "that  which  was  right  in  the  sight 
of  the  Lord  : "  but  no  one  had  ever,  perfectly,  invariably, 
from  first  to  last,  without  hesitation,  and  without  diver- 
gence, done  the  will  of  God.  But  this  was,  exactly, 
what  the   Lord  Jesus   did.       He  was    "obedient   unto 


CHAPTER   I.  27 

doath,  even  the  death  of  the  cross."  (Phil.  ii.  8.)  "He 
s:ead.%stly  set  his  face  to  go  to  Jerusalem."  And  as  lie 
walked  from  the  garden  of  Gethsemane  to  the  cross  of 
Calvary,  the  intense  devotion  of  His  heart  told  itself 
forth  in  these  accents:  "The  cup  which  my  Father 
ha'h  given  me,  shall  I  not  drink  it?" 

Now,  in  all  this  self-emptied  devotedness  to  God, 
th"re  was  truly  a  sweet  savor.  A  perfect  Man  on  the 
earth  accomplishing  the  will  of  God,  even  in  death,  was 
an  object  of  amazing  interest  to  the  mind  of  Heaven. 
Who  could  fathom  the  profound  depths  of  that  devoted 
heart,  which  displayed  itself,  under  the  eye  of  God,  on 
the  cross  ?  Surely,  none  but  God ;  for  in  this,  as  in 
everything  else,  it  holds  good  that  "no  man  knoweth 
the  Son,  but  the  Father ; "  and  no  one  can  know  aught 
about  Him,  save  as  the  Father  reveals  Him.  The  mind 
of  man  can,  in  some  measure,  grasp  any  subject  of 
knowledge  "under  the  sun."  Human  science  can  be 
laid  hold  of  by  the  human  intellect ;  but  no  man  knoweth 
the  Son,  save  as  the  Father  reveals  Him,  by  the  power 
of  the  Holy  Ghost,  through  the  written  word.  The 
Holy  Ghost  delights  to  reveal  the  Son — to  take  of  the 
things  of  Jesus,  and  show  them  unto  us.  These  things 
we  have,  in  all  their  fulness  and  .beauty,  in  the  word. 
There  can  be  no  new  revelation,  inasmuch  as  the  Spirit 
brought  ''all  things"  to  the  apostles'  memory,  and  led 
them  into  "  all  truth."  There  can  be  nothing  beyond 
"all  truth;"  and,  hence,  all  pretension  to  a  new  revela- 
tion, and  the  development  of  new  truth,  —  meaning 
thereby  truth  not  contained  in  the  sacred  canon  of  in- 
spiration— is  an  effort,  on  man's  part,  to  add  to  what 
God  calls  "all  truth,"     No  doubt,  the  Spirit  may  unfold 


38  LEVITICUS. 

and  apply,  with  new  and  extraordinary  power,  truth 
contained  in  the  word ;  but  this  is,  obviously,  a  very  dif- 
ferent thing  from  our  travelling  outside  the  range  of 
divine  revelation,  for  the  purpose  of  finding  principles, 
ideas,  or  dogmas,  which  shall  command  the  conscience. 
This  latter  can  only  l)e  regarded  in  the  light  of  impious 
presumption. 

In  the  gospel^  narrative,  we  have  Christ  presented  to 
us  in  the  varied  phases  of  His  character,  His  Person, 
and  His  work.  To  those  precious  documents  the  people 
of  God  in  all  ages  have  rejoiced  to  betake  themselves, 
and  drink  in  their  heavenly  revelations  of  the  object  of 
their  love  and  confidence — the  One  to  whom  they  owed 
everything,  for  time  and  eternity.  But  very  few,  com- 
paratively, have  ever  l;een  led  to  regard  the  rites  and 
ceremonies  of  the  Le^■itical  economy  as  fraught  with  the 
most  minute  instruction  in  reference  to  the  same  com- 
manding theme.  The  offerings  of  Leviticus,  for  exam- 
ple, have  been  too  much  regarded  as  so  many  antiquated 
records  of  Jewish  customs,  conveying  no  intelligible 
voice  to  our  ears — no  spiritual  light  to  our  und(n-stand- 
ings.  However,  it  must  be  admitted  that  the  apparently 
abstruse  records  of  Leviticus,  as  well  as  the  sublime 
strains  of  Isaiah,  take  their  place  amongst  the  "things 
which  were  written  aforetime,"  and  they  are,  therefore, 
"for  our  learning."''  True,  we  shall  need  to  study  those 
records,  as  indeed  all  Scripture,  with  an  humble,  self- 
emptied  spirit;  with  reverent  dependence  upon  the 
teaching  of  Him  who  graciously  penned  them  for  us; 
with  sedulous  attention  to  the  general  scope,  bearing, 
and  analogy  of  the  entire  ))ody  of  divine  revelation;  with 
an  effectual   curb  on   the  imagination,  that  it  may  not 


CHAPTER   T.  29 

take  unhallowed  flights;  but  if  thus,.tlirouj?h  grace,  we 
enter  upon  the  study  of  the  types  of  Leviticus,  we  shall 
find  in  them  a  vein  of  the  richest  and  finest  ore. 

We  shall  now  proceed  to  examine  the  burnt  offering, 
which,  as  we  have  remarked,  presents  Christ,  offering 
Himself,  without  spot,  to  God. 

"If  his  offering  be  a  burnt  sacrifice  of  the  herd,  let 
him  offer  a  male,  without  blemish."  Th(;  essential 
glory  and  dignity  of  Christ's  Person  form  the  basis  of 
Christianity.  He  imparts  that  dignity  and  glory  to 
every  thing  -He  does,  and  to  every  office  He  sustains. 
No  office  could  possibly  add  glory  to  Him  who  is  "  God 
over  all,  blessed  for  ever  " — "  God  manifest  in  the  flesh  " — 
the  glorious  ''Immanuel  " — "  God  with  us  " — the  eternal 
Word — the  Creator  and  Sustainer  of  the  universe.  What 
office  could  add  to  the  dignity  of  such  an  One  ?  In  point 
of  fact,  we  know  that  all  His  offices  are  connected  with 
His  humanity ;  and  in  assuming  that  humanity,  He 
stooped  from  the  glory  which  He  had  with  the  Father, 
before  the  world  was.  He  thus  stooped,  in  order  to 
glorify  God  perfectly,  in  the  very  midst  of  a  scene  where 
all  was  hostile  to  Him.  He  came  to  be  "  eaten  up  "  by 
a  holy,  unquenchable  zeal  for  the  glory  of  God,  and  the 
effectual  carrying  out  of  His  eternal  counsels. 

The  unblemished  male,  of  the  first  year,  was  a  type  of 
the  Lord  Jesus  Christ  offering  Himself  for  the  perfect 
accomplishment  of  the  will  of  God.  There  should  be 
nothing  expressive  either  of  weakness  or  imperfection. 
"  A  male  of  the  first  year  "  was  required.  We  shall  see, 
when  we  come  to  examine  the  other  offerings,  that  "  a 
female  "  was,  in  some  cases,  permitted  ;  but  that  was 
only  expressive  of  the  imperfection  which  attached  to  the 


so  '  LEVITICUS. 

worshipper's  apprehension,  and  in  nowise  of  any  defect 
in  the  oflering,  inasmuch  as  it  was  "  unblemished  "  in  the 
one  case,  as  well  as  in  the  other.  Here,  however,  it  was 
an  offering  of  the  very  highest  order,  because  it  was 
Christ  oflering  Himself  to  God.  Christ,  in  the  burnt 
offering,  was  exclusively  for  the  eye  and  heart  of  God. 
This  point  should  be  distinctly  apprehended.  God  alone 
could  duly  estimate  the  Person  and  work  of  Christ.  He 
7  alone  could  fully  appreciate  the  cross  as  the  expression 
of  Christ's  perfect  devotedness.  The  cross,  as  fore- 
shadowed by  the  burnt  offering,  had  an  element  in  it 
which  only  the  divine  mind  could  apprehend.  It  had 
depths  so  profound  that  neither  mortal  nor  angel  could 
fathom  them.  There  was  a  voice  in  it  which  was  in- 
tended exclusively  for,  and  went  directly  to,  the  ear  of 
the  Father.  There  were  communications  between  the 
cross  of  Calvary  and  the  throne  of  God,  which  lay  far 
beyond  the  highest  range  of  created  intelligence. 

"  He  shall  offer  it  of  his  own  voluntary  will  at  the  door 
of  the  tabernacle  of  the  congregation  before  the  Lord." 
The  use  of  the  word  "  voluntary,^''  here,  brings  out,  with 
great  clearness,  the  grand  idea  in  the  burnt  offering.  It 
leads  us  to  contemplate  the  cross  in  an  aspect  which  is 
not  sufficiently  apprehended.  We  are  too  apt  to  look 
upon  the  cross  merely  as  the  place  where  the  great  ques- 
tion of  sin  was  gone  into  and  settled,  between  eternal 
Justice  and  the  spotless  victim — as  the  place  where  our 
guilt  was  atoned  for,  and  where  Satan  was  gloriously 
vanquished.  Eternal  and  universal  praise  to  redeeming 
love  !  The  cross  was  all  this.  But  it  was  more  than 
this.  It  was  the  place  where  Christ's  love  to  the  Father 
was  told  out  in  language  which  only  the   Father  could 


CHAPTER   1.  31 

hear  and  understand.  It  is  in  the  latter  aspect  that  we 
have  it  typified,  in  the  burnt  oftbrhig  ;  and,  therefore,  it 
is  that  the  word  ''  voluntary  "  occurs.  Were  it  merely  a 
question  of  the  imputation  of  sin,  and  of  enduring  the 
wrath  of  God  on  account  of  sin,  such  an  expression 
would  not  be  in  moral  order.  The  blessed  Ijord  Jesus 
could  not,  with  strict  propriety,  be  represented  as  willing 
to  be  "  made  sin  "■ — loilling  to  endure  the  wrath  of  God, 
and  the  hiding  of  His  countenance ;  and,  in  this  one  fact, 
we  learn,  in  the  clearest  manner,  that  the  burnt  offering 
does  not  foreshadow  Christ,  on  the  cross,  bearing  sin,  but 
Christ  on  the  cross,  accomplishing  the  will  of  God.  That 
Christ  Himself  contemplated  the  cross  in  these  two 
aspects  of  it,  is  evident  from  His  own  words.  When  he 
looked  at  the  cross  as  the  place  of  sin-bearing — when  He 
anticipated  the  horrors  with  which,  in  this  point  of  view, 
it  stood  invested,  He  exclaimed,  ''Father,  if  thou  be 
willing,  remove  this^  cup  from  me."  (Luke  xxiii.  42.) 
He  shrank  from  that  which  His  work,  as  a  sin-bearer,  in- 
volved. His  pure  and  holy  mind  shrank  from  the 
thought  of  contact  with  sin  ;  and  His  loving  heart  shrank 
from  the  thought  of  losing,  for  a  moment,  the  light  of 
God's  countenance. 

But,  then,  the  cross  had  another  aspect.  It  stood  be- 
fore the  eye  of  Christ  as  a  scene,  in  which  He  could  fully 
tell  out  all  the  deep  secrets  of  His  love  to  the  Father — a 
place  in  which  He  could,  '•'  of  his  own  voluntary  will," 
take  the  cup  w^hich  the  Father  had  given  Him,  and  drain 
it  to  the  very  dregs.  True  it  is  that  the  whole  life  of 
Christ  emitted  a  fragrant  odor,  which  ever  ascended  to 
the  Father's  throne — He  did  always  those  things  which 
pleased  the  Father — He  ever  did  the  will  of  God:  l)ut 


32  LEVITICUS. 

the  burnt  offering  does  not  typify  Him  in  His  life — pre- 
cious, beyond  all  thought,  as  was  every  act  of  that  life — 
but  in  His  death,  and  in  that,  not  as  one  "  made  a  curse 
for  us,"  but  as  one  presenting  to  the  heart  of  the  Father 
an  odor  of  incomparable  fragrance. 

This  truth  invests  the  cross  with  peculiar  charms  for 
the  spiritual  mind.  It  imparts  to  the  sufferings  of  our 
blessed  Lord  an  interest  of  the  most  intense  character. 
The  guilty  sinner,  no  doubt,  finds  in  the  cross  a  divine 
answer  to  the  deepest  and  most  earnest  cravings  of  heart 
and  conscience.  The  true  believer  finds  in  the  cross  that 
which  captivates  every  affection  of  his  heart,  and  trans- 
fixes his  whole  moral  being.  The  angels  find  in  the  cross 
a  theme  for  ceaseless  admiration.  All  this  is  true  ;  but 
there  is  that,  in  the  cross,  which  passes  far  beyond  the 
loftiest  conceptions  of  saints  or  angels ;  namely,  the  deep- 
toned  devotion  of  the  heart  of  the  Son  presented  to,  and 
appreciated  by,  the  heart  of  the  Father.  This  is  the 
elevated  aspect  of  the  cross,  which  is  so  strikingly 
shadowed  forth  in  the  burnt  offering. 

And,  here,  let  me  remark  that  the  distinctive  beauty 
of  the  burnt  offering  must  be  entirely  sacrificed,  if  we 
admit  the  idea  that  Christ  Avas  a  sin-bearer  all  His  life. 
There  would  then  be  no  force,  no  value,  no  meaning  in 
the  word  "  voluntary."  There  could  be  no  room  for 
voluntary  action  in  the  case  of  one  Avho  was  compelled, 
by  the  very  necessity  of  his  position,  to  yield  up  his  life. 
If  Christ  were  a  sin-bearer,  in  His  life,  then,  assuredly, 
His  death  must  have  been  a  necessary,  not  a  voluntary, 
act.  Indeed,  it  may  be  safely  asserted  that  there  is  not 
one  of  the  offerings  the  beauty  of  which  would  not  be 
marred,  and  its  strict  integrity  sacrificed,  by  the  theory 


CHAPTER   I.  33 

of  a  life  of  sin-bearing.  In  the  burnt  offt-ring,  this  is 
especially  the  ease,  inasmuch  as  it  is  not,  in  it,  a  question 
of  sin-bearing',  or  enduring  the  wrath  of  God,  but  entirely 
one  of  voluntary  dcvotedness,  manifested  in  the  death  of 
the  cross.  In  the  bui'nt  ofiering  we  recognize  a  type  of 
Ood  the  Son,  accomplishing,  by  God  the  Sj^irit,  the  will 
of  God  the  Father.  This  He  did  "  of  His  own  voluntary 
will."'  ''  Therefore  doth  my^  Father  love  me,  because  1 
lay  down  my  life,  that  I  might  take  it  again."  (John  x. 
17)  Here  we  have  the  burnt  offering  aspect  of  the 
death  of  Christ.  On  the  other  hand,  the  prophet,  con- 
templating Him  as  the  sin  offering,  says,  "  his  life  is  taken 
from  the  earth."  (Acts  viii.  33,  which  is  the  LXX.  ver- 
sion of  Isaiah  liii.  8.)  Again,  Christ  sa3^s,  "No  one  {ov 
bnq)  taketh  it  from  me,  but  I  lay  it  down  of  myself." 
Was  He  a  sin-bearer  when  He  said  this  ?  Observe,  it 
is  '  no  one,"  man,  angel,  devil,  or  else.  It  was  His  own 
voluntary  act,  to  lay  down  His  life  that  He  might  take 
it  again.  "I  delight  to  do  thy  will,  0  my  God."  Such 
was  the  language  of  the  divine  burnt  offering — of  Him 
who  found  His  unutterable  joy  in  oifering  Himself  with-  / 
out  spot  to  God. 

Now,  it  is  of  the  last  importance  to  apprehend,  with 
distinctness,  the  primary  object  of  the  heart  of  Christ, 
in  the  work  of  redemption.  It  tends  to  consolidate  the 
believer's  peace.  The  accomplishment  of  God's  will, 
the  establishment  of  God's  counsels,  and  the  display  of 
God's  glory,  occupied  the  fullest,  deepest,  and  largest 
place  in  that  devoted  heart  which  viewed  and  estimated 
evervthing  in  reference  to  God.  The  Lord  Jesus  never 
once  stopped  to  inquire  how  any  act  or  circumstance 
would  affect  Himself     "He   humbled   himself" — "He 

0 


34  I.EVITICUS. 

made  himself  of  no  reputation  " — He  surrendered  all. 
And,  hence,  when  He  arrived  at  the  close  of  His  career, 
He  could  look  ba,ck  upon  it  all,  and  say,  with  His  eyes 
lifted  up  to  heaven,  "  I  have  glorified  thee  on  the  earth; 
I  have  finished  the  work  which  thou  gavest  me  to  do." 
(John  xvii.  4.)  It  is  impossible  to  contemplate  the  work 
of  Christ,  in  this  aspect  of  it,  without  having  the  heart 
filled  with  the  sv/eetest  aflections  toward  His  Person. 
It  does  not  detract,  in  the  smallest  degree,  from  our  sense 
of  His  love  to  us,  to  know  that  He  made  God  His 
primary  object,  in  the  work  of  the  cross.  Quite  the 
opposite.  His  love  to  us,  and  our  salvation  in  Him, 
could  only  be  founded  upon  God's  established  glory. 
That  glory  must  form  the  solid  base  of  everything.  ''As 
truly  as  I  live,  all  the  earth  shall  be  filled  with  the  glory 
of  the  Lord."  (Numb.  xiv.  21.)  But  we  know  that 
God's  eternal  glory,  and  the  creature's  eternal  blessed- 
ness, are,  in  the  divine  counsels,  inseparably  linked  to- 
gether, so  that,  if  the  former  be  secured,  the  latter  must 
needs  be  so  likewise. 

"And  he  shall  put  his  hand  upon  the  head  of  the 
burnt  offering;  and  it  shall  be  accepted  for  him,  to 
make  atonement  for  him."  The  act  of  laying  on  of 
hands  was  expressive  of  full  identification.  By  that 
significant  act,  the  ofierer  and  the  offering  became  one ; 
and  this  oneness,  in  the  case  of  the  burnt  offering,  se- 
cured for  the  offerer  all  the  acceptablcness  of  his  offering. 
The  application  of  this  to  Christ  and  the  believer  sets 
forth  a  truth  of  the  most  precious  nature,  and  one 
largely  developed  in  the  New  Testament;  namely,  the 
behever's  everlasting  identification  with,  and  acceptance 
in,  Christ.     "As  he  is,  so  are  we,  in  this  world."     "Wo 


CHAPTER    T.  35 

arc  in  him  that  is  true."      (1  John  iv.  17  ;  v.  20.)      No- 
thing, in  any  measure,  short  of  this  could  avail.     The 
man  who  is  not  in  Christ  is  in  his  sins.     There  is  no 
middle  ground.     You  must  be  either  in  Christ  or  out  of 
Him.     There  is  no  such  thing  as  being  paftbj  in  Christ. 
If    there    is    a   single   hair's-breadth   between  you  and 
Christ,  you  are  in  an  actual  state  of  wrath  and  condem- 
nation.    But,  on  the  other  hand,   if   you   are  in  Him, 
then  are  you  "  as  he  is  "  before  God,  and  so  accounted 
in   the  presence  of   infinite  holiness.     Such  is  the  plain 
teaching  of  the  Word  of   God.     "  Ye  are  complete  in 
him" — "accepted  in  the  beloved" — "members  of  his 
body,    of   his  flesh,   and  of   his  bones."     ''He  that  is 
joined  to  the  Lord,  is  one  Spirit."     (1  Cor.  vi.  H  ;  Eph. 
i.  6;  V.  30;  Col.  ii.  10.)      Now,  it  is  not  possible  that 
the  Head  can  be  in  one  degree  of  acceptance  and  the 
members  in   another.     No ;  the  Head  and  the  members 
are  one.     God  counts  them  one  ;  and,  therefore,  they  are 
one.^   This  truth  is,   at  once,  the  ground  of  the  loftiest 
confidence,  and  of  the   most  profound  humility.     It  im- 
parts the  fullest  assurance  of  "  boldness  in  the  day  of 
judgment,"  inasmuch   as  it  is  not  possible  that  aught 
can  be  laid  to  the  charge  of  Him  with  whom  we  are 
united.     It  imparts  the   deep  sense  of  our  own  nothing- 
ness, inasmuch  as  our  union  with  Christ  is  founded  upon 
'|the  death  of  nature   and  the  utter  abolition  of  all  its 
claims  and  pretensions. 

Since,  therefore,  the  Head  and  the  members  arc  viewed 
in  the  same  position  of  Infinite  favor  and  acceptance, 
before  God,  it  is  perfectly  evident  that  all  the  members 
stand  in  one  acceptance,  in  one  salvation,  in  one  life,  in 
one  righteousness.     There  are  no  degrees  in  justifica- 


36  LEVITICUS. 

tion.  The  babe  in  Christ  stands  in  the  same  justification 
as  \hc  saint  of  fifty  years'  experience.  The  one  is  in 
Christ,,  and  so  is  the  other;  and  this,  as  it  is  the  only 
ground  of  life,,  so  it  is  the  only  ground  of  justification. 
Th(>re  ai-e  no*t  two  kinds  of  life,  neither  are  there  two 
kinds  of  justification.  No  doubt,  there  are  various 
measures  of  enjoyment  of  this  justification — various  de- 
grees in  the  knowledge  of  its  fulness  and  extent — 
various  degrees  in  the  ability  to  exhibit  its  power  upon 
the  heart  and  life ;  and  these  things  are  frequently  con- 
founded with  the  justification  itself,  which,  as  being 
d"vine,  is,  necessarily,  eternal,  absolute,  unvarying,  en- 
tirely unafi'ected  by  the  fluctuation  of  human  feeling 
and  experience. 

But,  further,  there  is  no  such  thing  as  progress  in 
justilication.  The  believer  is  not  more  justified  to-day 
than  he  was  y(>sterday ;  nor  will  he  be  more  justified  to- 
morrow th:in  he  is  to-day  ;  yea,  a  soul  who  is  "in  Christ 
Jesus  "  is  as  completely  justified  as  if  he  were  before 
the  throne.  lie  is  ''complete  in  Christ."  He  is  "o.s" 
Christ.  He  is,  on  Christ's  own  authority,  ''clean  every 
whit."  (John  xiii.  10.)  What  more  could  he  be,  at  this 
side  of  the  gloiy?  He  may,  and — if  he  walks  in  the 
Spii-it__will,  make  progress  in  the  sense  and  enjoyment 
of  this  glorious  realit}^ ;  but,  as  to  the  thing  itself,  the 
moment  he,  by  tlie  power  of  the  Holy  Ghost,  believed 
the  gospel,  he  passed  from  a  positive  state  of  unrighteous- 
ness and  condemnation  into  a  positive  state  of  righteous- 
ness and  acceptance.  All  this  is  based  upon  the  divine 
perfeclness  of  Christ's  work;  just  as,  in  the  case  of  the 
burnt  offering,  the  worshipper's  acceptance  was  based 
upon  the  acceptableness  of  his  offering.     It  was  not  a 


CHAPTER   T.  37 

question  of  what  he  was,  but  simply  of  what  the  sacri- 
fice was.  ^^It  shall  be  accepted  for  him,  to  make  atone- 
ment for  him." 

"  And  he  shall  kill  the  bullock  before  the  Lord  :  and 
the  priests,  Aarou's  sons,  shall  bring  the  blood,  and 
sprinkle  the  blood  round  about  upon  the  altar  that  is  by 
the  door  of  the  tabernacle  of  the  congregation."  It  is 
most  needful,  in  studying  the  doctrine  of  the  burnt  offer- 
ing, to  bear  in  mind  that  the  grand  point  set  forth  therein^ 
is  not  the  meeting  of  the  sinner's  need,  but  the  presenta- 
tion to  God  of  that  which  was  infinitely  acceptable  to 
Him.  Christ,  as  foreshadowed  by  the  burnt  offering,  is 
not  for  the  sinner's  conscience,  but  for  the  heart  of  God. 
Further,  the  cross,  in  the  burnt  offering,  is  not  the  exhi- 
bition of  the  exceeding  hatefulness  of  sin,  but  of  Christ's 
unshaken  and  unshakable  devotedness  to  the  Father. 
Neither  is  it  the  scene  of  God's  out-poured  wrath  on 
Christ  the  sin-bearer;  but  of  the  Father's  unmingled 
complacency  in  Christ,  the  voluntary  and  most  fra- 
grant sacrifice.  Finally,  "  atonement,"  as  seen  in  the 
burnt  offering,  is  not  merely  commensurate  with  the 
claims  of  man's  conscience,  but  with  the  intense  desire 
of  the  heart  of  Christ,  to  carry  out  the  will  and  establish 
the  counsels  of  God — a  desire  which  stopped  not  short 
of  surrendering  up  His  spotless,  precious  life,  as  "  a  vol- 
untary offering"  of  "  sweet  savor"  to  God. 

From  the  carrying  out  of  this  desire,  no  power  of 
earth  or  hell,  men  or  devils  could  shake  Him,  when 
Peter  ignorantly  sought  to  dissuade  Him,  by  words  of 
false  tenderness,  from  encountering  the  shame  and  degra- 
dation of  the  cross — "Pity  thyself.  Lord!  this  shall  not 
be  unto  thee" — what  was  the  reply  ?  "  Get  thee  behind 
4 


38  Lt:vrncus. 

me,  Satan ;  tbou  art  an  offence  unto  me ;"  for  thou  savor- 
est  not  of  the  things  that  be  of  God,  but  those  that  be  of 
man."  (Matt.  xvi.  22,  23.)  So,  also,  on  another  occa- 
sion, He  says  to  His  disciples,  ''  Hereafter,  I  will  not 
talk  much  with  you,  for  the  prince  of  this  world  cometh, 
and  hath  nothing  in  me :  but  that  the  world  may  know 
that  I  love  the  Father,  and  as  the  Father  hath  given  me 
commandment,  even  so  I  do."  (John  xiv.  30.)  These 
and  numerous  other  kindred  scriptures,  bring  out  the 
burnt  offering  phase  of  Christ's  work,  in  which,  it  is  evi- 
dent, the  primary  thought  is  His  "  offering  himself  with- 
out spot  to  God." 

In  full  keeping  with  all  that  has  been  stated,  in  refer- 
ence to  the  special  point  in  the  burnt  offering,  is  the 
place  which  Aaron's  sons  get,  and  the  functions  assigned 
them  therein.  The}"  "  sprinkle  the  blood" — the}^  "put 
the  fire  upon  the  altar" — they  " lay  the  wood  in  order 
upon  the  fire " — they  "  lay  the  parts,  the  head  and  the 
fat,  in  order  upon  the  wood  that  is  on  the  fire  which  is 
upon  the  altar."  These  are  very  prominent  actions,  and 
they  form  a  marked  feature  of  the  l)urnt  offering,  as  con- 
trasted with  the  sin  offering,  in  which  Aaron's  sons  are 
not  mentioned  at  all.  "The  sons  of  Aaron "  represent 
the  church,  not  as  "  one  bod}^,"  but  as  a  priestly  house-. 
This  is  easily  apprehended.  If  Aaron  was  a  type  of 
Christ,  then  Aaron's  house  was  a  type  of  Christ's  house, 
as  we  read,  in  Ileb.  iii.  "But  Christ  as  a  Son  over  his 
own  house,  whose  house  are  we."  And,  again,  "  Behold 
I  and  the  children  whom  God  hath  given  me."  Now,  it 
is  the  privilege  of  the  Church,  as  led  and  taught  by  the 
Holy  Ghost,  to  gaze  upon,  and  delight  in,  that  aspect  of 
Christ,  which  is  presented  in  this  opening  type  of  Levdt- 


CHAPTER   I.  39 

icus.  "Our  fellowship  is  with  the  Fathor,"  who  gra- 
ciously calls  us  to  participate,  with  Ilim,  in  His  thoug-hts 
about  Christ.  True,  we  can  never  rise  to  the  height  of 
those  thoughts;  but  we  can  have  fellowship  therein,  Ijy 
the  Holy  Ghost  who  dwells  in  us.  It  is  not  here  a 
question  of  having  the  conscience  tranquillized,  by  the 
blood  of  Christ,  as  the  sin-bearer,  but  of  communion  with 
God  in  the  matter  of  Christ's  perfect  surrender  of  Him- 
self, on  the  cross. 

"  The  priest.^,  Aaron's  sons,  shall  bring  (he  blood, 
and  sprinkle  the  blood  round  about  upon  the  altar  that  is 
by  the  door  of  the  tabernacle  of  the  congregation." 
Here,  we  have  a  type  of  the  Church,  bringing  the 
memorial  of  an  accomplished  sacrifice,  and  presenting  it 
in  the  place  of  individual  approach  to  God.  But,  we 
must  remember,  it  is  the  blood  of  the  burnt  oiTering,  and 
not  of  the  sin  offering.  It  is  the  Church,  in  the  power  of 
the  Holy  Ghost,  entering  into  the  stupendous  thought  of* 
Christ's  accomplished  devotedness  to  God,  and  not  a 
convicted  sinner,  entering  into  the  value  of  the  blood  of 
the  sin-bearer.  I  need  hardly  say  that  the  Church  is 
composed  of  sinners,  and  convicted  sinners,  too  ;  but 
"Aaron's  sons"  do  not  represent  convicted  sinners,  but 
w^orshipping  saints.  It  is  as  "priests^^  they  have  to  do 
w^ith  the  burnt  offering.  Many  err  as  to  this.  They 
imagine  that,  because  one  takes  the  place  of  a  worshipper 
— being  invited  by  the  grace  of  God,  and  fitted  by  the 
blood  of  Christ,  so  to  do — he,  thereby,  refuses  to  ac- 
knowdedge  himself  a  poor  worthless  sinner.  This  is  a 
great  mistake.  The  believer  is,  in  himself,  "  nothing  at 
all."  But  in  Christ,-  he  is  a  purged  worshipper.  He 
does  not  stand,  in  the  sanctuary,  as  a  guilty  sinner,  but 


40  I.EVITICUS. 

as  a  worshipping  priest,  cloihed  in  "garments  of  glory 
and  beaut3^"  To  be  occupied  with  my  guilt,  in  the 
presence  of  God,  is  not  humility,  as  regards  myself,  but 
unbelief,  as  regards  the  sacrifice. 

However,  it  must  be  very  evident  to  my  reader,  that 
the  idea  of  sin-bearing  —  the  imputation  of  sin  —  the 
wrath  of  God,  does  not  appear  in  the  burnt  offering. 
True,  we  read,  "  it  shall  be  accepted  for  him,  to  male 
atonement  for  him;"  but,  then,  it  is  "atonement"  not 
according  to  the  depths  and  enormity  of  human  guilt, 
but  according  to  the  perfection  of  Christ's  surrender  of 
Himself  to  God,  and  the  intensity  of  God's  delight  in 
Christ.  This  gives  us  the  very  loftiest  idea  of  atone- 
ment. If  I  contemplate  Christ  as  the  sin  offering,  I  see 
atonement  made  according  to  the  claims  of  divine  justice, 
with  respect  to  sin.  But  w^hen  I  see  atonement,  in  the 
burnt  offering,  it  is  according  to  the  measure  of  Christ's 
vfillingncss  and  ability  to  accomplish  the  will  of  God ; 
and  according  to  the  measure  of  God's  complacency  in 
Christ  and  His  work.  What  a  perfect  atonement  must 
that  be  which  is  the  fruit  of  Christ's  devotion  to  God! 
Could  there  be  anything  beyond  this  ?  Assuredly  not. 
The  burnt  offering  aspect  of  atonement  is  that  about 
which  the  priestly  household  may  well  be  occupied  ui 
.'the  courts  of  the  Lord's  house,  for  ever, 

"  And  he  shall  flay  the  burnt  offering,  and  cut  it  into 
his  pieces."  The  ceremonial  act  of  "  flaying"  was  pecu- 
liarly expressive.  It  was  simply  the  removing  of  the 
outward  covering,  in  order  that  what  was  loithin  might 
be  fully  revealed.  It  v.-as  not  sufficient  that  the  offering 
should  be,  outwardly,  "without  blemish,"  "the  hidden 
parts"  should  be  all  disclosed,  in  order  that  evcr}^  sinew 


CHAPTER  I.  41 

and  every  joint  might  be  scon.  It  was  only  in  the  case 
of  the  burnt  oflfering  that  this  action  was  specially  named. 
This  is  quite  in  character,  and  tends  to  set  forth  the 
depth  of  Christ's  devotedncss  to  the  Father.  It  was  no 
mere  surface-work  with  Him.  The  more  the  secrets  of 
His  inner  life  were  disclosed,  the  more  the  depths  of  His 
being  were  explored,  the  more  clearly  was  it  made  mani- 
fest that  pure  devotion  to  the  will  of  His  Father,  and 
earnest  desire  for  His  glory,  were  the  springs  of  action 
in  the  great  Antitype  of  the  burnt  offering.  He  was, 
most  assuredly,  a  whole  burnt  offering. 

"And  cut  it  into  his  pieces."  This  action  presents  a 
somewhat  similar  truth  to  that  taught  in  the  "  sweet 
incense  beaten  small.''^  (Lev.  xvi.)  The  Holy  Ghost  de- 
lights to  dwell  upon  the  sweetness  and  fragrance  of  the 
sacrifice  of  Christ,  not  only  as  a  whole,  but  also  in  all  its 
minute  details.  Look  at  the  burnt  offering,  as  a  whole, 
and  you  see  it  without  blemish;  Look  at  it  in  all  its 
parts,  and  you  see  it  to  be  the  same.  Such  was  Christ ; 
and  as  such  He  is  shadowed  forth  in  this  important  type. 

"  And  the  sons  of  Aaron  the  priest  shall  put  fire  upon 
the  altar,  and  lay  the  wood  in  order  upon  the  fire.  And 
the  priests,  Aaron's  sons,  shall  lay  the  parts,  the  head 
and  the  fat,  in  order  upon  the  wood  that  is  on  the  fire 
which  is  upon  the  altar,"  This  was  a  high  position  for 
the  priestly  family.  The  burnt  offering  was  wholly 
offered  to  God.     It  was  all  burnt  upon  the  altar  ;*  man 


*  It  may  be  well,  at  tins  point,  to  inform  the  reader  that 
the  Hebrew  word  which  is  rendered  '-buin,"  in  tlie  case  of  the 
burnt  offering  is  wholly  different  from  that  which  is  used  in 
the  sin  offering,     I  shall,  because  of  the  peculiar  interest  of 


42  LEVITICUS. 

did  not  partake  of  it ;  but  the  sons  of  Aaron  the  priest, 
themselves  being  likewise  priests,  are  here  seen  standing 
round  the  altar  of  God,  to  behold  the  flame  of  an  accept- 
able sacrifice  ascending  to  Him — an  odor  of  sweet  smell. 
This   was    a   high   position — high   communion — a  high 


the  subject,  refer  to  a  few  of  the  passages  in  which  each  word 
occurs.  The  word  used  in  the  burnt  offering  signifies  "in- 
cense," or  to  "bum  incense,"  and  occurs  in  the  following 
passages,  in  some  one  or  other  of  its  various  inflexions.  Lev. 
vi.  15;  "and  all  the  franMncense,  ....  and  shall  hum  it 
upon  the  altar."  Deut.  xxxiii.  10;  "they  shall  put  incense 
before  thee,  and  whole  burnt  sacrifice  upon  thine  altar." 
Exod.  XXX.  1  ;  "and  thou  shalt  make  an  altar  to  hum  incense 
upon."  Ps.  Ixvi.  15;  "with  the  incense  of  rams."  Jer.  xliv. 
21;  "The  incense  that  ye  hurned  in  the  cities  of  Judah." 
Cant.  iii.  16;  "Perfumed  with  myrrh  2iXid  frankincense.^^ 
Passages  might  be  multiplied,  but  the  above  will  suffice  to 
show  the  use  of  the  word  which  occurs  in  the  burnt  offering. 

The  Hebrew  word  which  is  rendered  ' '  burn, ' '  in  connection 
with  the  sin  offering,  signifies  to  burn,  in  general,  and  occurs 
in  the  following  passages.  Gen.  xl.  3  ;  "let  us  make  brick,  and 
hum  them,  thoroughly."  Lev.  x.  10;  "And  Moses  diligently 
sought  the  goat  of  the  sin  offering,  and,  behold,  it  was  hurnV^ 
3  Chron.  xvi.  14;  "And  they  made  a  very  great  huming  for 
him." 

Thus,  not  only  was  the  sin  offering  burnt  in  a  different  place, 
but  a  difterent  word  is  adopted  by  the  Holy  Ghost  to  express 
the  burning  of  it.  Now,  we  cannot  imagine,  for  a  moment, 
that  this  distinction  is  a  mere  interchange  of  words,  the  use  of 
which  is  indifferent.  I  believe  the  wisdom  of  the  Holy  Ghost 
is  as  manifest  in  the  use  of  the  two  words,  as  it  is  in  any  other 
point  of  difference  in  the  two  offerings.  The  spiritual  reader 
will  attach  the  i>roper  value  to  the  above  most  interesting  dis- 
tinction. 


CHAPTER   I.  43 

order  of  priestly  service — a  striking  type  of  the  Chureh 
having  fellowship  with  God,  in  reference  to  the  perfect 
accompUshment  of  His  will  in  the  death  of  Christ.  As 
convicted  sinners,  we  gaze  on  the  cross  of  our  Lord 
Jesus  Christ,  and  behold  therein  that  which  meets  all 
our  need.  The  cross,  in  this  aspect  of  it,  gives  perfect 
peace  to  the  conscience.  But,  then,  as  priests,  as  purged 
worshippers,  as  members  of  the  priestly  family,  we  can 
look  at  the  cross  in  another  light,  even  as  the  grand  con- 
summation of  Christ's  holy  purpose  to  carry  out,  even 
unto  death,  the  will  of  the  Father.  As  convicted  sinners, 
we  stand  at  the  brazen  altar,  and  find  peace  through  the 
blood  of.  atonement ;  but,  as  priests,  w^e  stand  there,  to 
behold  and  admire  the  completeness  of  that  burnt  offer- 
ing— the  perfect  surrender  and  presentation  of  the  spot- 
less One  to  God. 

We  should  have  a  very  defective  apprehension  of  the 
mystery  of  the  cross,  were  we  only  to  see  in  it  that 
which  meets  man's  need  as  a  sinner.  There  were  depths 
in  that  mystery,  which  only  the  mind  of  God  could 
fathom.  It  is,  therefore,  important  to  see  that  when  the 
Holy  Ghost  would  furnish  us  with  foreshadowings  of  the 
cross.  He  gives  us,  in  the  very  first  place,  one  which  sets 
it  forth  in  its  aspect  to  God-ward.  This  alone  would  be 
sufficient  to  teach  us  that  there  are  heights  and  depths 
in  the  doctrine  of  the  cross  which  man  never  could  reach. 
He  may  approach  to  "that  one  well-spring  of  delight," 
and  drink  for  ever — he  may  satisfy  the  utmost  longings 
of  his  spirit — he  may  explore  it  with  all  the  powers  of 
the  renewed  nature ;  but,  after  all,  there  is  that  in  the 
cross  which  only  God  could  know  and  appreciate.  Hence 
it  is  that  the  Ijurnt  offering  gets  the  first  place.     It  typi- 


44  LEVITICUS. 

fies  Christ's  death  as  viewed  and  valued  by  God  alone. 
And  surely,  we  may  say,  we  could  not  have  done  with- 
out such  a  type  as  this ;  for,  not  only  does  it  give  us  the 
highest  possible  aspect  of  the  death  of  Christ,  but  it  also 
gives  us  a  most  precious  thought  in  reference  to  God's 
peculiar  interest  in  that  death.  The  very  fact  of  His  in- 
stituting a  type  of  Christ's  death,  which  was  to  be  ex- 
clusively for  Himself,  contains  a  volume  of  instruction 
for  the  spiritual  mind. 

But  though  neither  man  nor  angel  can  ever  fully  sound 
the  amazing  depths  of  the  mystery  of  Christ's  death,  we 
can,  at  least,  see  some  features  of  it  which  would  needs 
make  it  precious,  beyond  all  thought,  to  the  heart  of  God. 
From  the  cross.  He  reaps  His  richest  harvest  of  glory.  In 
no  other  way  could  He  have  been  so  glorified,  as  by  the 
death  of  Christ.  In  Christ's  voluntary  surrender  of 
Himself  to  death,  the  divine  glory  shines  out  in  its  fullest 
brightness.  In  it,  too,  the  solid  foundation  of  all  the 
divine  counsels  was  laid.  This  is  a  most  comforting 
truth.  Creation  never  could  have  furnished  such  a  basis. 
Moreover,  the  cross  furnishes  a  righteous  channel  through 
w^hich  divine  love  can  flow.  And,  finally,  by  the  cross, 
Satan  is  eternally  confounded,  and  "  principalities  and 
powers  made  a  show  of  openly."  These  are  glorious 
fruits  produced  by  the  cross ;  and,  when  we  think  of 
them,  wo  can  see  just  reason  why  there  should  have 
been  a  type  of  the  cross  exclusively  for  God  Himself,  and 
also  a  reason  why  that  type  should  occupy  the  leading 
place — should  stand  at  the  very  top  of  the  list.  Again, 
let  me  say,  there  would  have  been  a  grievous  blank 
among  the  types  had  the  burnt  offering  been  lacking; 


CHAPTER    I.  15 

and  there  would  be  a  grievous  blank  in  the  page  of  in- 
spiration had  the  record  of  that  type  been  withheld. 

"  Bat  his  inwards  and  his  legs  shall  he  wash  in  water: 
and  the  priest  shall  burn  all  on  the  altar,  to  be  a  burnt 
sacrifice,  an  oiEfering  made  Ijy  fire,  of  a  sweet  savor  unto 
the  Lord."  This  action  rendered  the  sacrifice,  typically, 
what  Christ  was  essentially — pure,  both  inwardly  and 
outwardly,  pure.  There  was  the  most  perfect  correspond- 
ence between  Christ's  inward  motives  and  His  outward 
conduct.  The  latter  was  the  index  of  the  former.  All 
tended  to  the  one  point,  namely,  the  glory  of  God.  The 
members  of  His  body  perfectly  obeyed  and  carried  out 
the  counsels  of  His  devoted  lieart — that  heart  which  only 
beat  for  God,  and  for  His  glory,  in  the  salvation  of  men. 
Well,  therefore,  might  the  priest  "  ])urn  all  on  the  altar." 
It  was  all  typically  pure,  and.  all  designed  only  as  food 
for  the  altar  of  God.  Of  some  sacrifices  the  priest  par- 
took ;  of  some,  the  offerer ;  but  the  burnt  offering  was 
"all"  consumed  on  the  altar.  It  was  exclusively  for 
God.  The  priests  might  arrange  the  wood  and  the  fire, 
and  see  the  flame  ascend ;  and  a  high  and  holy  privilege 
it  was  so  to  do.  But  they  did  not  eat  of  the  sacrifice. 
God  alone  was  the  object  of  Christ,  in  the  burnt  offering 
aspect  of  His  death.  We  cannot  be  too  simple  in  our 
apprehension  of  this.  From  the  moment  that  the  un- 
blemished male  was  voluntarily  presented  at  the  door  of 
the  tabernacle  of  the  congregation,  until  it  was  reduced 
to  ashes,  by  the  action  of  the  fire,  we  discern  in  it  Christ 
offering  Himself,  by  the  Eternal  Spirit,  without  spot  to 
God. 

This  makes  the  burnt  offering  unspeakably  precious 
to  the  soul.     It  gives  us  the  most  exalted  view  of  Christ's 


46  LEVITICUS. 

work.  In  that  work  God  had  His  own  peculiar  joy — a 
joy  into  which  no  created  intelligence  could  enter.  This 
must  never  be  lost  sight  of.  It  is  unfolded  in  the  burnt 
offering,  and  confirmed  by  "  the  law  of  the  burnt  offering," 
to  which  we  shall  just  refer. 

"  And  the  Lord  spake  unto  Moses,  saying,  Command 
Aaron  and  his  sons,  saying,  this  is  the  law  of  the  burnt 
offering :  it  is  the  burnt  offering,  because  of  the  burning 
upon  the  altar  all  night  unto  the  morning,  and  the  fire  of 
the  altar  shall  be  burning  in  it.  And  the  priest  shall  put 
on  his  linen  garment,  and  his  linen  breeches  shall  he  put 
upon  his  fiesh,  and  take  up  the  ashes  which  the  fire  hath 
consumed  with  the  burnt  offering  on  the  altar,  and  he 
shall  put  them  beside  the  altar.  And  lie  shall  put  off'  his 
garments,  and  put  on  other  garinents,  and  carry  forth  the 
ashes  without  the  camp  unto  a  clean  place.  And  the 
fire  upon  the  altar  shall  be  burning  in  it,  it  shall  not  be 
put  out:  and  the  priest  shall  burn  wood  on  it  every 
morning,  and  lay  the  burnt  offering  in  order  upon  it,  and 
he  shall  burn  thereon  the  fat  of  the  peace  offering.  The 
fire  shall  ever  be  burning  upon  the  altar :  it  shall  never 
go  out."  (Lev.  vi.  8 — 13.)  The  fire  on  the  altar  con- 
sumed the  burnt  offering,  and  the  fat  of  the  peace  offering. 
It  was  the  apt  expression  of  divine  holiness  which  found 
in  Christ,  and  His  perfect  sacrifice,  a  proper  material  on 
which  to  feed.  That  fire  was  never  to  go  out.  There 
was  to  be  the  perpetual  maintenance  of  that  which  set 
forth  the  action  of  divine  holiness.  Through  the  dark 
and  silent  watches  of  the  night,  the  fire  blazed  on  the 
altar  of  God. 

"And  the  priest  sliall  put  on  his  linen  garment,"  &c. 
Here,  the  priest  takes,  in  type,  the  place  of  Christ,  whose 


CHAPTER    T.  41 

personal  righteousness  is  set  forth  by  the  white  hnen  gar- 
ment. He,  having  given  Himself  up  to  ihe  death  of  the 
cross,  in  order  to  accomplish  the  will  of  God,  has  entered, 
in  His  own  eternal  righteousness,  into  heaven,  hearing 
with  Him  the  memorials  of  His  finished  work.  The 
ashes  declared  the  completion  of  the  sacrifice,  and  God's 
acceptance  thereof.  Those  ashes,  placed  beside  the  altar, 
indicated  that  the  fire  had  consumed  the  sacrifice — that  it 
was  not  only  a  completed,  but  also  an  accepted,  sacrifice. 
The  ashes  of  the  burnt  otTering  declared  the  acceptance 
of  the  sacrifice.  The  ashes  of  the  shi  oliering  declared 
the  judgment  of  the  sin. 

Many  of  the  points  on  wdiicli  we  have  been  dwelling 
will,  wath  the  divine  blessing,  come  before  us  wnth  in- 
creasing clearness,  fulness,  precision,  and  powxn\  as  we 
proceed  with  the  offerings.  Each  offering  is,  as  it  were, 
throw^n  into  relief,  by  being  viewed  in  contrast  with  all 
the  rest.  All  the  offerings,  taken  together,  give  us  a  full 
view  of  Christ.  They  are  like  so  many  mirrors,  arranged 
in  such  a  manner,  as  to  reflect,  in  various  ways,  the  figure 
of  that  true  and  only  perfect  Sacrifice.  No  one  type 
could  fully  present  Him.  Yv^e  needed  to  have  Him  re- 
flected in  life  and  in  death— as  a  ]Man  and  as  a  Yictim — 
to  God-ward  and  to  us-vrard;  and  we  have  Him  thus,  in 
the  oflerings  of  Leviticus.  God  has  graciously  met  our 
need  ;  and  may  He  give  us  an  enlarged  capacity  to  enter 
into  and  enjoy  His  provision. 


48  LEVITICUS. 


CHAPTER  II. 

We,  now,  come  to  consider  the  meat  offering  which  pre- 
sents, in  a  very  distinct  manner,  "  the  Man  Christ 
Jesus."  As  the  burnt  offering  typifies  Christ  in  death, 
the  meat  offering  typifies  Him  in  life.  In  neither  the 
one  nor  the  other,  is  there  a  question  of  sin-bearing.' 
In  the  burnt  offering  we  see  atonement,  but  no  sin- 
bearing — no  imputation  of  sin — no  outpoured  wrath 
on  account  of  sin.  How  can  we  know  this  ?  Because  it 
was  all  consumed  on  the  altar.  Had  there  been  aught 
of  sin-bearing,  it  would  have  been  consumed  outside  the 
camp.     (Comp.  Lev.  iv.  11,  12,  with  Ileb.  xiii.  11.) 

But,  in  the  meat  offering,  there  was  not  even  a 
question  of  bloodshedding.  We  simply  find,  in  it,  a 
beauteous  type  of  Christ,  as  He  lived  and  walked  and 
served,  down  here,  on  this  earth.  This  one  fact  is,  of 
itself,  sufficient  to  draw  the  spiritual  mind  to  the  close 
and  prayerful  consideration  of  this  offering.  The  pure 
and  perfect  manhood  of  our  blessed  Lord  is  a  theme 
which  must  command  the  attention  of  every  true 
Christian.  It  is  to  be  feared  that  great  looseness  of 
thought  prevails,  in  reference  to  this  holy  mystery. 
The  expressions  which  one  sometimes_hears  and  reads 
are  sufficient  to  prove  that  th(^  fundamental  doctrine  of 
incarnation  is  not  laid  hold  of  as  the  word  presents  it. 
Such  expressions  nuiy,  very  probably,  proceed  from  mis- 
apprehension as  to  the  real  nature  of  His  relations,  and 
as  to  the  true  character  of  His  sufferings;  but,  from  what 
cause    soever    they   arise,    they   should   be  judged   in 


OIIAPTEK    IT.  49 

the  light  of  holy  scripture,  and  rejected.  Doubtless, 
many  who  make  use  of  those  expressions,  would  re- 
coil, with  just  horror  and  indig-nation,  from  the  real 
doctrine  contained  in  them,  were  it  put  before  them  in 
its  broad  and  true  characters;  and,  for  this  reason,  one 
should  be  sorry  to  attribute  unsoundness  as  to  funda- 
mental truth,  where  it  may  merely  be  inac.'curacy  of 
statement. 

There  is,  however,  one  consideration  which  should 
weigh  heavil}^  in  the  estimation  of  every  Christian,  and 
that  is,  the  vital  nature  of  the  doctrine  of  Christ's 
humanity.  It  lies  at  the  very  foundation  of  Christianity  ; 
and,  for  this  reason,  Satan  has  diligently  sought,  from 
the  beginning,  to  lead  people  astray  in  reference  to  it. 
Almost  all  the  leading  errors  wliich  have  found  their 
way  into  the  professing  church  disclose  the  Satanic  pur- 
pose to  undermine  the  truih  as  to  the  Person  of  Christ. 
And  even  when  earnest,  godly  men  have  sought  to  com- 
bat those  errors,  they  have,  in  many  cases,  plunged  into 
errors  on  the  0})posite  side.  Hence,  therefore,  the  need 
of  close  adherence  to  the  veritable  words  which  the 
Hol}^  Ghost  has  made  use  of  in  unfolding  this  profound 
and  most  sacred  mystery.  Indeed,  I  believe  that,  in 
every  case,  su)j»jection  to  the  authority  of  holy  scripture, 
and  the  energy  of  the  divine  life  in  the  soul,  will  prove 
effectual  safeguards  against  every  complexion  of  error. 
It  does  not  require  high  theological  attainments  to  enaljlc 
a  soul  to  keep  clear  of  error  with  respect  to  the  doctrine 
of  Christ.  If  only  the  word  of  Christ  be  dwelling  richly, 
and  "the  Spirit  of  Christ"  be  in  energy,  in  the  soul, 
there  will  be  no  room  for  Satan  to  thrust  in  his  dark  and 
horrible  suggestions.  If  the  heart  be  delighting  in  the 
5  D 


50  LF.VITICUS. 

Christ  which  Scripture  unfolds,  it  will  URSuredly,  shrink 
from  the.  false  Christs  which  Satan  would  introduce.  If 
we  are  feeding  upon  God's  reality,  we  shall  unhesi- 
tatingly reject  Satan's  counterfeit.  This  is  the  best  pos- 
sible way  in  which  to  escape  the  entanglements  of  error, 
in  every  shape  and   character,      "  The   sheep  liear  his 

-voice,  and follow  him :  for  they  know  His  voice. 

And  a  stranger  will  they  not  follow,  but  will  flee  from 
him;  for  th^y  know  not  the  voice  of  strangers.''''  (John 
X.  4,  5.)  It  is  not,  by  any  means,  needful  to  be  ac- 
quainted with  the  voice  of  a  stranger,  in  order  to  turn 
away  from  it ;  all  we  n^quire  is  to  know  the  voice  of  "the 
good  Shepherd."'  This  will  secure  us  against  the  en- 
snaring influence  of  every  strange  sound.  While, 
therefore,  I  feel  called  upon  to  warn  the  reader  again^ 
strange  sounds,  in  n^ference  to  the  divine  mystery  of 
Christ's  humanit}',  1  do  not  deem  it  needful  to  discuss 
such  sounds,  but  would  rather  seek,  through  grace,  to 
arm  him  against  them,  by  unfolding  the  doctrine  of 
Scripture  on  the  subject. 

There  are  few  things  in  which  we  exhibit  more  failure 
than  in  maintaining  vigorous  communion  with  the  per- 
fect manhood  of  the  Lord  Jesus  Christ.  ITence  it  is 
that  we  suffer  so  much  from  vacancy,  barrenness,  rest- 
lessness, and  wandering.  Did  we  but  enter,  with  a  more 
artless  faith,  into  the  truth  that  there  is  a  real  Man,  at 
tlie  right  hand  of  the  Majesty  in  the  heavens — One 
whose  sympathy  is  perfect,  whose  love  is  fathomless, 
whose  power  is  onuiipotent,  whose  wisdom  is  infinite, 
whose  resources  are  exhaustless,  whose  riches  are  un- 
searchable, whose  ear  is  open  to  our  every  breathing, 
whose  hand  is  open  to  our  every  need,  whose  heart  is 


CnAPTER   II.  51 

full  of  unspeakable  love  and  tenderness  towards  us — how 
much  more  happy'  and  elevated  we  should  be,  and  how 
much  more  independent  of  creature  streams,  through 
what  channel  soever  they  may  flow !  There  is  nothing  the 
heart  can  crave  which  we  have  not  in  Jesus.  Does  it 
long  for  genuine  sympathy  ?  Where  can  it  find  it,  save 
in  Him  who  could  mingle  His  tears  with  those  of  the 
bereaved  sisters  of  Bethany  ?  Does  it  desire  the  enjoy- 
ment of  sincere  affection  ?  It  can  only  find  it  in  that 
ijeart  which  told  forth  its  love  in  drops  of  blood.  Does 
it  seek  the  protection  of  real  pov>^er  ?  It  has  but  to  look 
to  Him  who  made  the  world.  Does  it  feel  the  need  of 
unerring  wisdom  to  guide  ?  Let  it  betake  itself  to  Him 
who  is  wisdom  personified,  and  ''who  of  God  is  made 
unto  us  wisdom."  In  one  word,  we  have  all  in  Christ. 
The  divine  mind  and  the  divine  affections  have  found  a 
perfect  object  in  "the  man  Christ  Jesus;"  and,  surely, 
if  there  is  that  in  the  Person  of  Christ  which  can 
perfectly  satisfy  God,  there  is  that  which  ought  to 
satisfy  us,  and  which  will  satisfy  us,  in  proportion  a,s,  by 
the  grace  of  the  Holy  Ghost,  we  walk  in  communion 
with  God. 

The  Lord  Jesus  Christ  was  the  only  perfect  man  that 
'  ever  trod  this  earth.  He  was  all  perfect — perfect  in 
thought,  perfect  in  word,  perfect  in  action.  In  Him 
every  moral  quality  met  in  divine  and,  therefore,  perfect 
proportion.  Ko  one  feature  preponderated.  In  Him 
were  exquisitely  blended  a  majesty  which  overawed, 
and  a  gentleness  which  gave  perfect  ease  in  His 
presence.  The  Scribes  and  the  Pharisees  met  His  with- 
ering rebuke;  while  the  poor  Samaritan,  and  ''the 
woman   that   was    a   sinner,"    found   themselves    unac- 


62  LEVITICUS. 

countably,  yet  irresistibly,  attracted  to  Ilim.  Xo  one 
feature  displaced  another,  for  all  was  in  fair  and  comely 
proportion.  This  may  be  traced  in  every  scene  of  His 
perfect  life.  He  could  say,  in  reference  to  five  thousand 
hungry  people,  **  Give  ye  them  to  eat;"  and,  when  they 
were  filled,  He  could  say,  *'  G-ather  up  the  fragments 
that  remain,  that  nothing  be  lost."  The  benevolence 
and  the  economy  are  both  perfect;  and  neither  inter, 
feres  with  the  other.  Each  shines  in  its  own  proper 
sphere.  He  could  not  send  unsatisfied  hunger  away; 
neither  could  He  sulTer  a  single?  fragment  of  God's 
creatures  to  be  wasted.  He  would  meet,  with  a  full  and 
liberal  hand,  the  need  of  the  human  family,  and,  when 
that  was  done.  He  would  carefully  treasure  up  every 
atom.  The  self-same  Iiand  that  was  widelv  open  to 
every  form  of  human  need  was  firmly  closed  against  all 
prodigality.  There  was  nothing  niggardly  nor  yet  ex- 
travagant in  the  character  of  the  perfect,  the  heavenly 
Man. 

AVhat  a  lesson  for  us  !  How  often,  with  us,  does 
benevolence  resolve  itself  into  an  unwarrantable  pro- 
fusion !  And,  on  the  other  hand,  how  often  is  our 
economy  marred  by  the  exhibition  of  a  miserly  spirit! 
At  times,  too,  our  niggard  hearts  refuse  to  open  them- 
selves to  the  full  extent  of  the  need  which  presents 
itself  before  us;  while,  at  other  times,  we  squander, 
through  a  wanton  extravagance,  that  which  might 
satisfy  many  a  needy  fellow-creature.  Oh !  my  reader, 
let  us  carefully  study  the  divine  picture  set  before  us  in 
the  life  of  the  "man  Christ  Jesus."  How  refreshing 
and  strengthening  to  "  the  inward  man  "  to  be  occupied 


CHAPTER   II.  53 

with  Him  who  was  perfect  iu  all  His  wa3^s,  and  who 
*'in  all  things  must  have  the  pre-eminence!  " 

See  Him  in  the  garden  of  Oethsemane.  There,  He 
kneels  in  the  profound  depths  of  a  humility  which  none 
but  Himself  could  exhibit ;  but  yet,  before  the  traitor's 
band,  He  exhibits  a  sell-possession  and  majesty  which 
cause  them  to  go  backward  and  fall  to  the  ground.  His 
deportment  before  God  is  prostration;  l)efore  His  judges 
and  accusers,  unbending  dignity.  All  is  perfect.  The 
self-emptiness  and  the  self-possession,  the  prostration  and 
the  dignity,  are  all  divine. 

So  also,  when  we  contemplate  the  beauteous  com- 
bination of  His  divine  and  human  relations,  the  same 
perfectness  is  observable.  He  could  say,  ''  How  was  it 
that  ye  sought  me  ?  Wist  ye  not  that  I  must  be  about 
my  Father's  business  ? "  And,  at  the  same  time,  He 
could  go  down  to  Nazareth,  and  there  set  an  example  of 
perfect  subjection  to  parental  authority.  (See  Luke  ii. 
49 — 51.)  He  could  say  to  His  mother,  ''  Woman,  what 
have  I  to  do  with  thee  ? "  And  j^et,  when  passing 
through  the  unutterable  agony  of  the  cross.  He  could 
tenderly  commit  that  mother  to  the  care  of  the  beloved 
disciple.  In  the  former  case.  He  separated  Himself  in 
the  spirit  of  perfect  Nazariteship  to  accomplish  His 
Father's  will ;  while,  in  the  latter.  He  gave  expression  to 
the  tender  feelings  of  the  perfect  human  heart.  The 
devotion  of  the  Nazarite  and  the  afi'ection  of  the  man 
were  both  perfect.  Neither  was  permitted  to  interfere 
with  the  other.  Each  shone  with  undimmed  lustre  in 
its  proper  sphere. 

Now,  the  shadow  of  this  perfect  man  passes  before  us 
in   ..he  "fine  flour"  which  formed  the  basis  of  the  meat 


54  LEVITICUS. 

offering.  There  was  not  so  much  as  a  single  coarse 
grain.  There  was  nothing  uneven — nothing  unequal — 
nothing  rough  to  the  touch.  No  matter  what  pressure 
came  from  without,  there  was  always  an  even  surface. 
He  was  never  ruffled  by  any  circumstance  or  set  of  cir- 
cumstances. He  never  had  to  retrace  a  step,  or  recall  a 
word.  Come  what  might,  He  always  met  it  in  that 
perfect  evenness  which  is  so  strikingly  typified  by  the 
"fine  flour." 

In  all  these  things,  it  is  needless  to  say,  He  stands  in 
marked  contrast  with  His  most  honored  and  devoted 
servants.  For  example,  Moses,  though  "the  meekest 
man  in  all  the  earth,"  3*et  "  spoke  unadvisedly  with  his 
lips."  In  Peter,  we  find  a  zeal  and  an  energy  which,  at 
times,  proved  too  much  (or  the  occasion  ;  and,  again,  a 
cowardice  which  shrank  from  the  place  of  testimony  and 
reproach.  There  was  the  assertion  of  a  devotedness 
which,  when  the  time  for  action  arrived,  was  not  forth- 
coming. John,  who  breathed  so  much  of  the  atmos- 
phere of  the  immediate  presence  of  Christ,  exhibited,  at 
times,  a  sectarian  and  an  intolerant  spirit.  In  Paul,  the 
most  devoted  of  servants,  we  observe  considerable  un- 
evenness.  He  uttered  words  to  the  high  priest  which 
he  had  to  recall.  He  sent  a  letter  to  the  Corinthians, 
of  which  at  first  he  repented,  and  afterwards  repented 
not.  In  all,  we  find  some  flaw,  save  in  Him  who 
is  "the  fairest  among  ten  thousand,  and  altogether 
lovely." 

In  the  examination  of  the  meat  offering,  it  will  give 
clearness  and  simplicity  to  our  thoughts  to  consider, 
first,  the  materials  of  which  it  was  composed  ;  secondly, 


CIIArTER    It.  55 

the  various  forms  in  wiiicli  it  was  presented ;  and, 
thirdly,  the  persons  who  partook  of  it. 

As  to  the  materials,  the  "  tine  flour  "  may  be  regarded 
as  the  basis  of  the  offering- ;  and,  in  it,  we  have  a  type 
of  Christ's  humanity,  wherein  every  perfection  met. 
Every  virtue  was  there,  and  ready  for  effectual  action, 
in  due  season.  The  Holy  Ghost  deliglits  to  unfold  the 
glories  of  Christ's  Person,  to  set  Him  forth  in  all  His 
peerless  excellence — to  place  Him  before  us  in  contrast 
with  all  beside.  He  contrasts  Him  with  Adam,  even 
in  his  very  best  and  highest  state;  as  we  read,  "the 
first  man  is  of  the  earth,  earthy  :  the  second  man  is 
the  Lord  from  heaven."  (1  Cor.  xv.  47.)  The  first 
Adam,  even  in  his  unfallen  condition,  was  "  of  the 
earth;"  but  the  second  Man  w^as  "the  Lord  from 
heaven." 

The  "  oil,"  in  the  meat  offering,  is  a  type  of  the  Holy 
Ghost.  But,  inasmuch  as  the  oil  is  applied  in  a  two- 
fold way,  so  w^e  have  the  Holy  Ghost  presented  in  a 
double  aspect,  in  connection  with  the  incarnation  of  the 
Son.  The  fine  flour  was  "  mingled  "  with  oil ;  and  there 
was  oil  ''poured  "  upon  it.  Such  v/as  the  type  ;  and,  in 
the  Antitype,  we  see  the  blessed  liord  Jesus  Christ, 
first,  '' conceived,^^  and  then  ''  anointed, ^^  by  the  Holy 
Ghost.  (Comp.  Matt.  i.  18,  23,  with  chap.  iii.  IG.) 
This  is  divine !  The  accuracy,  which  is  here  so 
apparent,  draws  forth  the  soul's  admiration.  It  is  one 
and  the  same  Spirit  which  records  the  ingredients  of  the 
type,  and  gives  us  the  facts  in  the  Antitype.  The  one 
who  has  detailed  for  us,  wirh  such  amazing  precision,  the 
t}7)es  ^nd  shadows  of  the  Book  of  Leviticus,  has  also 
given  us  the  glorious  subject  thereof,  in  the  gospel  nar- 


56  LEVITICUS. 

ratives.  The  same  Spirit  breathes  through  the  pages  of 
the  Old  and  those  of  the  New  Testament,  and  enables 
us  to  see  how  exactly  the  one  corresponds  with  the 
other. 

The  conception  of  Christ's  humanity,  by  the  Holy 
Ghost,  in  the  womb  of  the  Virgin,  unfolds  one  of  the 
most  profound  mysteries,  which  can  possibly  engage 
the  attention  of  the  renewed  mind,  ft  is  most  fully 
set  forth  in  Luke's  Gospel ;  and  this  is  entirely  charac- 
teristic, inasmuch  as,  throughout  that  gospel,  it  would 
seem  to  be  the  special  object  of  the  Holy  Ghost  to 
unfold,  in  His  own  divinely-touching  manner,  *'  the 
Man  Christ  Jesus."  In  Matthew,  we  have  ''the  Son 
of  Abraham — the  Son  of  David,"  In  Mark,  we  have 
the  Divine  Servant — the  Heavenly  Workman.  In 
John,  we  have  "  the  Son  of  God  " — the  Eternal  Word — 
the  Life — the  Light,  by  whom  all  things  were  made. 
But  the  great  theme  of  the  Holy  Ghost  in  Luke  is  "  the 

Son  of  man." 

When  the  angel  Gabriel  had  announced  to  Mary 
the  dignity  which  was  about  to  be  conferred  upon  her, 
in  connection  with  the  great  work  of  incarnation,  she, 
not  in  a  spirit  of  scepticism,  but  of  honest  ignorance, 
inquired,  "  How  shall  this  be,  seeing  I  know  not  a 
man  ?  "  It,  manifestly,  seemed  to  her  that  the  birth  of 
this  glorious  Person  who  was  about  to  appear  should 
be  according  to  the  ordinary  principles  of  generation  ; 
and  this  her  thought  is  made  the  occasion,  in  the  ex- 
ceeding goodness  of  God,  of  developing  nmch  valuable 
light,  in  reference  to  the  cardinal  truth  of  incarnation. 
The  angel's  reply  to  the  virgin's  question  is  unspeak- 
ably interesting,  and  cannot  be  too  closely  considered. 


CHAPTER   11,  57 

"  And  the  angel  answered  and  said  unto  her,  The  Holy 
Ghost  shall  come  upon  thee,  and  the  power  of  the 
Highest  shall  overshadow  thee  ;  therefore  also  that  holy 
tiling  which  shall  be  born  of  thee  shall  be  called  the  Son 
of  God."     (Luke  i.  35.) 

From  this  magnificent  passage,  we  learn  that  the 
human  body  into  which  the  second  P(Tson  of  the  eternal 
Trinity  entered,  was  formed  by  "  the  power  of  the 
Highest."  *'  A  body  hast  thou  prepared  me."  (Comp. 
Psalm  xl.  6,  Avith  Heb.  x.  5.)  It  was  a  real  human 
body — real  "  flesh  and  blood."  There  is  no  possible 
foundation  here,  on  which  gnosticism  or  mysticism  can 
base  its  vapid  and  worthless  theories — no  warrant  for 
the  cold  abstractions  of  the  former,  or  the  misty  fancies 
of  the  latter.  All  is  deep,  solid,  and  divine  reality. 
The  very  thing  which  our  hearts  needed — the  very  thing 
which  God  has  given.  The  early  promise  had  declared 
that  "the  seed  of  the  woman  shall  bruise  the  serpent's 
head,"  and  none  but  a  real  man  could  accomplish  this 
prediction — one  whose  nature  was  as  real  as  it  was 
pure  and  incorruptible.  "  Thou  shalt  conceive  in  thy 
womb,"  said  the  angelic  messenger,  "and  bring  forth  a 
son."*  And,  then,  lest  there  should  be  any  room 
for  an  error,  in  reference  to  the  mode  of  this  concep- 
tion, he   adds  such  words  as  prove  unanswerably,  that 


*  ''But  when  the  fulness  of  the  time  was  come,  God  sent 
forth  his   Son,  made   of  a  woman,    made  under  the  law." 

(j/ev;,uEvov  EX  yv'-aino;,  yvJoiAivvj  vtto  voiuov.)      Tliis  is  a  mOSt  important 

passage,  inasmuch  as  it  sets  forth  our  blessed  Lord  as  Son  of 
God,  and  Son  of  man.  "God  sent  forth  Tifs  Son,  made  o/ a 
icoman.y     Precious  testimony. 


58  LEVITICUS. 

"  the  flesh  and  blood  "  of  which  the  Eternal  Son  "  took 
part,"  while  absolutely  real,  was  absolutely  incapable  of 
receiving,  of  retaining,  or  of  communicating  a  'single 
taint.  The  humanity  of  the  Lord  Jesus  was,  empha- 
tically, "that  holij  thing.''''  And,  inasmuch  as  it  was 
wholly  without  taint,  it  was  wholly  without  a  seed  of 
mortality.  We  cannot  think  of  mortality,,  save  in  con- 
nection with  sin  ;  and  Christ's  humanity  had  nought  to 
do  with  sin,  either  personally  or  relatively.  Sin  was 
imputed  to  Him,  on  the  cross,  where  He  was  "made 
sin  for  us."  But  the  meat  offering  is  not  the  type  of 
Christ  as  a  sin-bearer.  It  foreshadows  Him  in  His 
perfect  life,  here  below — a  life  in  which  He  suffered, 
no  doubt,  but  not  as  a  sin-bearer — not  as  a  substitute 
— not  at  the  hand  of  God.  Let  this  be  distinctly 
noted.  Neither  in  the  burnt  offering,  nor  in  the  meat 
offering,  have  we  Christ  as  a  sin-bearer.  In  the  latter, 
we  see  Him  living ;  and,  in  the  former,  we  see  Him 
dying ;  but,  in  neither,  is  there  a  question  of  the  im- 
putation of  sin,  nor  of  enduring  the  wrath  of  God,  on 
account  of  sin.  In  short,  to  present  Christ  as  the  sin- 
ner's substitute  any  where  else  save  on  the  cross,  is  to 
rob  His  life  of  all  its  divine  beauty  and  excellency, 
and  to  displace  the  cross  altogether.  Moreover,  it 
would  involve  the  types  of  Leviticus  in  hopeless  con- 
fusion. 

I  would,  at  this  point,  solemnly  admonish  my  reader, 
that  he  cannot  be  too  jealous  in  reference  to  the  vital 
truth  of  the  Person  and  the  relations  of  the  Lord  Jesus 
Christ.  If  there  be  error  as  to  this,  there  is  no  security 
as  to  anything.  God  cannot  give  the  sanction  of  His 
presence  to  aiTght  that  has  not  this  truth  for  its  founda- 


OHAPTKH     II.  59 

tion.  The  Person  of  Christ  is  the  living- — the  divine 
centre  round  which  the  Holy  Ghost  carries  on  all  His 
operations.  Let  slip  the  truth  as  to  Him,  and  you  are 
like  a  vessel  broken  from  its  moorings,  and  carried, 
without  rudder  or  compass,  over  the  wild  watery  waste, 
and  in  imminent  danger  of  being  dashed  to  fragments 
upon  the  rocks  of  Arianism,  Infidelity,  or  Atheism. 
Question  the  eternal  Sonship  of  Christ — question  His 
Deity — question  His  unspotted  humanity,  and  you  have 
opened  the  floodgate  for  a  desolating  tide  of  deadly  error 
to  rush  in.  Let  no  one  imagine,  for  a  moment,  that 
this  is  a -mere  matter  to  be  discussed  by  learned  theo- 
logians— a  curious  question — a  recondite  mystery — a 
point  about  which  we  may  lawfully  differ.  No ;  it  is  a 
vital,  fundamental  truth,  to  be  held  in  the  power  of  the 
Holy  Ghost,  and  maintained  at  the  expense  of  all 
beside — yea,  to  be  confessed,  under  all  circumstances, 
whatever  may  be  the  consequences. 

What  we  want  is  simply  to  receive  into  our  hearts, 
by  the  grace  of  the  Holy  Spirit,  the  Father's  revela- 
tion of  the  Son,  and,  then,  our  souls  shall  be  effectually 
preserved  from  the  snares  of  the  enemy,  let.  them  take 
what  shape  they  may.  He  may  speciously  cover  the 
trap  of  Arianism  or  Socinianism  with  the  grass  and 
leaves  of  a  mOst  plausible  and  attractive  system  of  inter- 
pretation ;  but  directly  the  devoted  heart  discovers  what 
this  system  attempts  to  make  of  the  Blessed  One  to 
whom  it  ow^es  everything,  and  where  it  attempts  to  put 
Him,  it  finds  but  little  difficulty  in  sending  it  back  to 
where  it  manifestly  came  from.  We  can  well  aftbrd  to 
do  without  human  theories ;  but  we  can  never  do  with- 
out Christ — the   Christ  of  God — the    Christ   of  God's 


60  LEVi'nctJS. 

^affections — the  CLrist  of  God's  counsels — the  Christ  of 
Ood's  word. 

The  Lord  Jesus  Christ,  God's  eternal  Son,  the  second 
Person  of  the  glorious  Trinity,  God  manifest  in  the 
flesh,  God  over  all,  blessed  for  ever,  assumed  a  ))ody 
which  was  inherently  and  divinely  pure,  holy,  and  with- 
out the  possibility  of  taint — absolutely  free  from  every 
seed  or  principle  of  sin  and  mortality.  Such  was  the 
humanit}^  of  Christ,  that  He  could  at  any  moment,  so 
far  as  He  was  personally  concerned,  have  returned  to 
heaven,  from  whence  He  had  come,  and  to  which  He 
belonged.  I  speak  not  here  of  the  eternal  counsels  of 
redeeming  love,  or  of  the  unswerving  love  of  the  heart 
of  Jesus — His  love  to  God — His  love  to  God's  elect, 
or  of  the  work  that  was  needful  to  ratify  God's  ever- 
lasting covenant  with  the  seed  of  Abraham,  and  with 
the  whole  creation.  Christ's  own  words  teach  us  that 
"  it  l)ehoved  him  to  .suffer,  and  to  rise  from  the  dead 
the  third  day."  (Luke  xxiv.  46.)  It  was  necessary  that 
He  should  suffer,  in  order  to  the  full  manifestation  and 
perfect  acconi|)lishment  of  the  great  mystery  of  redemp- 
tion. It  was  Ilis  gracious  purpose  to  ''bring  many 
sons  unto  glory."  He  would  not  ''abide  alone,"  and, 
therefore,  He.  as  the  "corn  of  wheat,"  should  ''fall 
into  the  ground  and  die."  The  more  fidly  we  enter 
into  the  trulli  of  His  Person,  the  more  fully  do  we  ap- 
prehend the  (jrace  of  His  work. 

AVhen  the  apostle  speaks  of  Christ's  being  "made 
perfect  through  sulfering,"  it  is  as  "the  Captain  of  our 
salvation"  that  he  contemplates  Him,  and  not  as  the 
eternal  Son  who,  as  regards  His  own  abstract  Person 
and  nature,  was  divinely  perfect  and  could  not  possibly 


CHAPTER    II.  CI 

have  aught  added  to  Ilim.  So,  also,  when  He  Hiniself 
says,  "  Behold  I  cast  out  devils,  and  I  do  cures  to-day 
and  to-morrow,  and  the  third  day  1  shall  be  perfected," 
(Luke  xiii.  32,)  lie  refers  to  His  being  perfected,  in 
the  power  of  resurrection,  as  the  Aceomplisher  of  the 
entire  work  of  redemption.  So  far  as  He  was  personally 
concerned,  He  could  say,  even  on  His  w^ay  forth  from 
the  garden  of  Gethsemane,  "  Thinkest  thou  that  I  can- 
not now  pray  to  my  Father,  and  he  shall  presently  give 
me  more  than  twelve  legions  of  angels?  But  how  then 
shall  the  scriptures  be  fulfilled,  that  thus  it  must  be  ?" 
(Matt.  xxvi.  53,  54.) 

It  is  well  that  the  soul  be  clear  as  to  this — well  to 
have  a  divine  sense  of  the  harmony  which  exists  be- 
tween those  scriptures  Avhieh  present  Christ  in  the 
essential  dignity  of  His  Person,  and  the  divine  purity 
of  His  nature,  and  those  which  present  Him  in  His 
relation  with  His  people,  and  as  accomplishing  the  great 
work  of  redemption.  At  times  we  find  both  these 
things  combined,  in  the  same  passage,  as  in  Heb.  v.  8, 
9:  "Though  he  were  a  Son,  yd  learned  he  obedience 
by  the  things  which  he  suffered ;  and  being  made  per- 
fect, he  became  the  author  of  eternal  salvation  to  all 
them  that  obey  him."  We  must,  however,  bear  in 
mind  that  not  one  of  those  relations  into  which  Christ, 
voluntarily,  entered — whether  as  the  expression  of 
divine  love  to  a  lost  world,  or  the  Servant  of  the  divine 
counsels — not  one  of  these  could  possibly  interfere  with 
the  essential  purity,  excellency,  and  glory  of  His  Per- 
son. "  The  Holy  Ghost  came  upon "  the  virgin,  and 
"the  power  of  the  Highest  overshadowed  her;"  and 
"  therefore  that  holy  thing  which  was  born  of  her  was 
6 


62  LEVITICUS. 

called  the  Son  of  God."  Most  magnificent  unfolding, 
this,  of  the  deep  secret  of  Christ's  pure  and  perfect  hu- 
manity— the  great  Antitype  of  the  '' fine  fiour  mingled 
luith  oil  r^ 

And  here,  let  me  observe,  that,  between  humanity,  as 
seen  in  the  Lord  Jesus  Christ,  and  humanity,  as  seen 
in  us,  there  could  be  no  union.  That  which  is  pure 
could  never  coalesce  with  tha,t  which  is  impure.  That 
which  is  incorruptible  conld  never  unite  with  that  which 
is  corruptible.  The  spiritual  and  the  carnal  —  the 
heavenly  and  the  earthly — could  never  combine.  Hence, 
therefore,  it  follows  that  incarnation  was  not,  as  some 
have  attempted  to  teach,  Christ's  taking  our  fallen 
nature  into  union  with  Himself.  If  He  could  have  done 
this,  there  would  have  been  no  need  of  the  death  of  the 
cross.  He  needed  not,  in  that  case,  to  feel  ''  straitened  " 
until  the  baptism  was  accomplished — the  corn  of  wheat 
did  not  need  to  "  fall  into  the  ground  and  die."  This  is 
a  point  of  grave  moment.  Let  the  spiritual  mind  ponder 
it  deeply.  Christ  could  not  possibly  take  sinful  hu- 
manity into  union  with  Himself.  Hear  what  the  angel 
saith  to  Joseph,  in  the  first  chapter  of  Matthew's  gospel. 
"  Joseph,  thou  son  of  David,  fear  not  to  take  unto  thee 
Mary  thy  wife;  for  Ihai  ivliich  is  conceived  in  her  is  of 
the  Holy  Ghost.^^  See  how  Joseph's  natural  sensibili- 
ties, as  well  as  Mary's  pious  ignorance,  are  made  the 
occasion  of  a  fuller  unfolding  of  the  holy  mystery  of 
Christ's  humanity ;  and  also  of  guarding  that  humanity 
against  all  the  blasphemous  attacks  of  the  enemy ! 

How,  then,  is  it  that  believers  are  united  to  Christ  ? 
Is  it  in  incarnation  or  resurrection?  In  resurrection, 
assuredly.     How  is  this  proved  ?     "  Except  a  corn  of 


CIIAPTEU   II,  (53 

wheat  fall  into  the  ground  and  die,  it  abide th  aloney 
(John  xii.  24.)  At  this  side  of  death,  there  could  be  no 
union  between  Christ  and  His  people.  It  is  in  the 
power  of  a  new  life  that  believers  are  united  to  Christ. 
They  were  dead  in  sin,  and  He,  in  perfect  grace,  came 
down,  and,  though  Himself  pure  and  sinless,  was  "made 
sin" — "  died  unto  sin" — put  it  away — rose  triumphant 
over  it,  and  all  pertaining  to  it,  and,  in  resurrection, 
became  the  Head  of  a  new  race.  Adam  was  the  head 
of  the  old  creation,  which  fell  with  him.  Christ,  by 
dying,  put  Himself  under  the  full  weight  of  His  people's 
condition,  and  having  perfectly  met  all  that  was  against 
them,  rose,  victorious  over  all,  and  carried  them  with 
Him  into  the  new  creation,  of  which  He  is  the  glorious 
Head  and  Centre.  Hence,  we  read,  "  He  that  is  joined 
unto  the  Lord  is  one  spirit."  (1  Cor.  vi.  17.)  "But 
God,  who  is  rich  in  mercy,  for  his  great  love  wherewith 
he  loved  us,  even  when  we  were  dead  in  sins,  hath 
quickened  us  together  with  Christ,  (by  'grace  ye  are 
saved ;)  and  hath  raised  us  up  together,  and  made  us  sit 
together  in  heavenly  places  in  Christ  Jesus."  (Eph.  ii. 
4 — 6  )  "For  we  are  members  of  his  body,  of  his  flesh, 
and  of  his  bones."  (Eph.  v.  30.)  "And  you  being  dead 
in  your  sins,  and  the  uncircumcision  of  your  flesh,  hath 
he  quickened  together  with  him,  having  forgiven  you  all 
trespasses."  (Col.  ii.  13.) 

Passages  might  be  multiplied,  but  the  above  are 
amply  sufficient  to  prove  that  it  was  not  in  incarnation, 
but  in  death,  that  Christ  took  a  position  in  which  His 
people  could  be  "quickened  together  with  him."  Does 
this  seem  unimportant  to  the  reader?  Let  him  examine 
it  in  the  light  of  Scripture.     Let  Him  weigh  all  the  con- 


64  LEVITICUS. 

sequences.  Let  him  view  it  in  its  bearing  upon  Christ's 
Person,  upon  His  life,  upon  His  death,  upon  our  condi- 
tion, by  nature,  in  the  old  creation,  and  our  place,  through 
mercy,  in  the  new.  Let  him  consider  it  thus,  and,  I  feel 
persuaded,  he  will  no  longer  regard  it  as  a  light  matter. 
Of  one  thing,  at  least,  he  may  rest  assured,  that  the 
writer  of  these  pages  would  not  pen  a  single  line  to 
prove  this  point,  did  he  not  consider  it  to  be  fraught 
with  the  most  momentous  results.  The  whole  of  divine 
revelation  so  hangs  together — is  so  adjusted  by  the  hand 
of  the  Holy  Ghost — is  so  consistent  in  all  its  parts,  that, 
if  one  truth  be  disturbed,  the  entire  arch  is  injured. 
This  consideration  should  suffice  to  produce,  in  the  mind 
of  every  Christian,  a  holy  caution  lest,  by  some  rude 
touch,  he  mar  the  beauteous  superstructure.  Every 
stone  must  be  left  in  its  divinely-appointed  place ;  and, 
unquestionably,  the  truth  as  to  Christ's  Person  is  the 
keystone  of  the  arch. 

Having  thus  endeavored  to  unfold  the  truth  typified 
by  the  "  fine  flour  mingled  with  oil,"  w^e  may  remark 
another  point  of  much  interest  in  the  expression,  "  He 
shall  j^our  oil  upon  it."  In  this  we  have  a  type  of  the 
anointing  of  the  Lord  Jesus  Christ,  by  the  Holy  Ghost. 
The  body  of  the  Lord  Jesus  was  not  merel}^  formed, 
.  mysteriously,  by  the  Holy  Ghost,  but  that  pure  and  holy 
vessel  was  also  anointed  for  service,  by  the  same  power. 
"  And  it  came  to  pass  when  all  the  people  were  baptized, 
and  Jesus  also  being  baptized  and  praying,  the  heaven 
was  opened,  and  the  Holy  Ghost  descended  in  a  bodily 
shape,  as  a  dove,  upon  him,  and  there  was  a  voice  from 
heaven,  saying.  Thou  art  my  beloved  Son,  in  thee  I  am 
well  pleased."  (Luke  iii.  21,  22.) 


CHAPTER  n.  65 

The  anointing  of  the  Lord  Jesus,  by  the  Holy  Ghost, 
previous  to  His  entrance  upon  His  public  ministry,  is  of 
immense  practical  importance  to  every  one  who  really 
desires  to  be  a  true  and  an  effectual  servant  of  God. 
Though  conceived,  as  to  His  manhood,  by  the  Holy 
Ghost;  though,  in  His  own  proper  Person,  "  God  mani- 
fest in  the  flesh;"  though  embodying,  in  Himself,  all  the 
fulness  of  the  Godhead;  yet  be  it  well  observed,  when 
coming  forth,  as  man,  to  do  the  will  of  God,  on  the 
earth,  whatever  that  will  might  be,  whether  preaching 
the  gospel,  teaching  in  the  synagogues,  healing  the  sick, 
cleansing  the  leper,  casting  out  devils,  feeding  the  hun- 
gry, or  raising  the  dead.  He  did  all  by  the  Holy  Ghost. 
That  holy  and  heavenly  vessel  in  which  God  the  Son 
was  pleased  to  appear  in  this  world,  was  formed,  filled, 
anointed,  and  led  by  the  Holy  Ghost. 

What  a  deep  and  holy  lesson  for  us !  A  most  need- 
ful and  salutary  lesson !  How  prone  are  we  to  run  un- 
sent !  How  prone  to  act  in  the  mere  energy  of  the 
flesh !  How  much  of  that  which  looks  like  ministry  is 
only  the  restless  and  unhallowed  activity  of  a  nature 
which  has  never  been  measured  and  judged  in  the  divine 
presence  !  Truly,  we  need  to  contemplate,  more  closely, 
our  divine  *' meat  offering" — to  understand,  more  fully, 
the  meaning  of  the  "fine  flour  anointed  with  oil."  We 
need  to  meditate,  more  deeply,  upon  Christ  Himself, 
who,  though  possessing,  in  His  own  Person,  divine 
power,  nevertheless,  did  all  His  work,  wrought  all  His 
miracles,  and  finally,  "  offered  himself  without  spot  to 
God,  by  the  eternal  Spirit."  He  could  say,  "I,  by  the 
Spirit  of  God,  cast  out  devils." 

Nothing  is  of  any  value  save  that  which  is  wrought 


66  LEVITICUS. 

by  the  power  of  the  Holy  Ghost.  A  man  may  write ; 
but,  if  his  pen  be  not  guided  and  used  by  the  Holy 
Ghost,  his  lines  will  produce  no  permanent  result.  A 
man  may  speak;  but,  if  his  lips  be  not  anointed  by  the 
Holy  Ghost,  his  word  will  not  take  permanent  root. 
This  is  a  solemn  consideration,  and,  if  properly  weighed, 
would  lead  to  much  watchfulness  over  ourselves,  and 
much  earnest  dependence  upon  the  Holy  Ghost.  What 
we  need  is  thorough  self-emptiness,  so  that  there  may  be 
room  left  for  the  Spirit  to  act  by  us.  It  is  impossible 
that  a  man  full  of  himself  can  be  the  vessel  of  the  Holy 
Ghost.  Such  an  one  must,  first,  be  emptied  of  himself, 
and,  then,  the  Spirit  can  use  him.  When  we  contem- 
plate the  Person  and  ministry  of  the  Lord  Jesus,  we  see 
how  that,  in  every  scene  and  circumstance,  He  acted  by 
the  direct  power  of  the  Holy  Ghost.  Having  taken  His 
place,  as  man,  down  here.  He  showed  that  man  should 
not  only  live  by  the  Word,  but  act  by  the  Spirit  of  God. 
Even  though,  as  man.  His  will  was  perfect — His 
thoughts,  His  words,  His  acts,  all  perfect,  yet  would 
He  not  act,  save  by  the  direct  authority  of  the  Word, 
and  by  the  direct  power  of  the  Holy  Ghost.  Oh !  that 
in  this,  as  in  every  thing  else,  we  could,  more  closely, 
more  faithfully,  follow  in  His  steps.  Then,  indeed, 
would  our  ministry  be  more  effective,  our  testimony  more 
fruitful,  our  whole  course  more  entirely  to  Xhe  glory  of 

God. 

The  next  ingredient  in  the  meat  offering  demanding 
our  consideration  is  "the  frankincense."  As  has  been 
remarked,  the  "fine  flour"  was  the  basis  of  the  offering. 
The  "oil"  and  "frankincense"  were  the  two  leading 
adjuncts ;  and,  truly,  the  connexion  between  these  two 


CHAPTER    II.  67 

latter  is  most  iastructive.  The  "  oil  "  typifies  the  power 
of  Christ's  ministry ;  the  "  frankincense "  typifies  the 
object  thereof.  The  former  teaches  us  that  He  did  every- 
thing by  the  Spirit  of  God ;  the  latter  that  He  did  every- 
thing to  the  glory  of  God.  The  frankincense  presents 
that  in  the  life  of  Christ  which  was,  exclusively,  for 
God.  This  is  evident  from  the  second  verse:  "And  he 
shall  bring  it  (the  meat  offering)  to  Aaron's  sons,  the 
priests :  and  he  shall  take  thereout  his  handful  of  the 
flour  thereof,  and  of  the  oil  thereof,  with  all  the  frank- 
incense thereof;  and  the  priest  shall  burn  the  memorial 
of  it  upon  the  altar,  to  be' an  offering  made  by  fire,  of  a 
sweet  savor  unto  the  Lord."  Thus  was  it  in  the  true 
meat  offering — the  Man  Christ  Jesus.  There  was  that 
in  His  blessed  life  which  was  exclusively  for  God. 
Every  thought,  every  word,  every  look,  every  act  of 
His,  emitted  a  fragrance  which  went  up,  immediately,  to 
God.  And,  as  in  the  type,  it  was  the  ''fire  of  the 
altar"  that  drew  forth  the  sweet  odor  of  the  frankin- 
cense; so  in  the  Antitype,  the  more  he  was  "tried,"  in 
all  the  scenes  and  circumstances  of  His  blessed  life,  the 
more  fully  was  it  manifested  that,  in  His  manhood, 
there  was  nothing  that  could  not  ascend,  as  an  odor  of  a 
sweet  smell,  to  the  throne  of  God.  If,  in  the  burnt 
offering,  we  behold  Christ  "offering  himself,  without 
spot,  to  God;"  in  the  meat  offering,  we  behold  Him 
presenting  all  the  intrinsic  excellence  and  perfect  actings 
of  His  human  nature  to  God.  A  perfect,  a  self-emptied, 
an  obedient  man,  on  the  earth,  doing  the  will  of  God, 
acting  by  the  authorit}^  of  the  Word,  and  by  the  power 
of  the  Spirit,  had  a  sweet  odor  which  could  only  be  for 
divine  acceptance.     The  fact  that  "  all  the  frankincenbc  " 


68  LEVITICUS. 

was  consumed  on  the  altar,  fixes  its  import  in  the  sim- 
plest manner. 

It  now  only  remains  for  us  to  consider  an  ingredient 
which  was  an  inseparable  adjunct  of  the  meat  offering, 
namely,  "sa//."  "And  every  oblation  of  thy  meat 
offering  shalt  thou  season  with  salt;  neither  shalt  thou 
suifer  the  salt  of  the  covenant  of  thy  God  to  be  lacking 
from  thy  meat  offering:  with  all  thine  offerings  thou 
shalt  offer  salt."  The  expression,  ''salt  of  the  cove- 
nant," sets  forth  the  enduring  character  of  that  cove- 
nant. God  Himself  has  so  ordained  it,  in  all  things, 
that  nought  can  ever  alter  it — no  influence  can  ever 
corrupt  it.  In  a  spiritual  and  practical  point  of  view, 
it  is  impossible  to  over-estimate  the  value  of  such  an 
ingredient.  "Let  your  conversation  be  always  with 
grace,  seasoned  with  8^7/."  The  whole  conversation  of 
the  Perfect  Man  exhibited  the  power  of  this  principle. 
His  words  were  not  merely  words  of  grace,  but  words 
of  pungent  power — words  divinely  adapted  to  preserve 
from  all  taint  and  corrupting  influence.  He  never 
uttered  a  word  which  was  not  redolent  with  "frank- 
incense," and  "  seasoned  with  salt."  The  former  was 
most  acceptable  to  God,  the  latter  most  profitable  for 
man. 

Sometimes,  alas !  man's  corrupt  heart  and  vitiated 
taste  could  not  tolerate  the  pungency  of  the  divinely- 
salted  meat  offering.  Witness,  for  example,  the  scene 
in  the  synagogue  of  Nazareth.  (Luke  iv.  16 — 29.) 
The  people  could  "  bear  him  witness,  and  wonder  at  the 
gracious  words  which  proceeded  out  of  his  mouth;"  but 
whon  He  proceeded  to  season  those  woi'ds  with  salt, 
which  was  so  needful,  in  order  to  preserve  them  from 


-       CHAPTER     11.  69 

the  corrupting  influence  of  their  national  prick;,  they 
would  fain  have  cast  Ilim  over  the  brow  of  the  hill 
whereon  their  city  was  built. 

So,  also,  in  Luke  xiv.,  when  Ills  words  of  "grace" 
had  drawn  "great  multitudes"  after  Him,  lie  instantly 
throws  in  the  "salt,"  by  setting  forth,  in  words  of  holy 
faithfulness,  the  sure  results  of  following  Him.  "  Come, 
for  all  things  are  now  ready."  Here  was  the  "grace." 
But,  then,  "whosoever  forsakelh  not  all  that  he  hath, 
cannot  be  my  disciple."  Here  was  the  "  salt."  Grace  is 
attractive  ;  but  "  salt  is  good."  Gracious  discourse  may 
be  popular;  but  salted  discourse  never  will.  Tlie  pure 
gospel  of  the  grace  of  God  may,  at  certain  times,  and 
under  certain  circumstances,  be  run  after  by  "the  multi- 
tude "  for  a  while ;  but  when  the  "  salt  "  of  a  fervid  and 
faithful  application  is  introduced,  it  will  soon  thin  the 
benches  of  all  save  such  as  are  brought  under  the  power 
of  the  word. 

Having  thus  considered  the  ingredients  which  com- 
posed the  meat  offering,  we  shall  now  refer  to  those 
which  were  excluded  from  it. 

The  first  of  these  was  "leaven."  "  Xo  meat  oifering 
which  ye  shall  bring  unto  the  Lord,  shall  be  made  with 
leaven."  This  ingredient  is  used  throughout  the  inspired 
volume,  without  so  much  as  a  single  exception,  as  the 
symbol  of  evil.  In  chap,  xxiii.  of  our  book,  which  will 
be  noticed  in  due  course,  we  find  leaven  admitted  in  the 
two  loaves  which  w^re  offered  on  the  day  of  Pentecost ; 
but  from  the  meat  offering,  leaven  was  most  sedulously 
'excluded.  There  was  to  be  nothing  sour,  nothing  that 
w^ould  puff  up,  nothing  expressive  of  evil  in  that  which 
typified   "the   Man   Christ    Jesus."       In    Him,    there 


70  LEVITICUS. 

could  be  nothing  savoring  of  nature's  sourness,  nothing 
turgid,  nothing  inflated.  All  was  pure,  solid  and 
genuine.  His  word  might,  at  times,  cut  to  the  quick ; 
but  it  was  never  sour.  His  style  never  rose  above 
the  occasion.  His  deportment  ever  exhibited  the  deep 
reality  of  one  walking  in  the  immediate  presence  of 
God."^ 

In  those  who  bear  the  name  of  Jesus,  we  know,  too 
w^ell,  alas !  how  leaven  shows  itself  in  all  its  properties 
and  effects.  There  has  been  but  one  untainted  sheaf  of 
human  fruit — but  one  perfectly  unleavened  meat  offer- 
ing; and,  blessed  be  God,  that  one  is  ours — ours  to  feed 
upon  in  the  sanctuary  of  the  divine  presence,  in  fellow- 
ship with  God.  Xo  exercise  can  be  more  truly  edifying 
and  refreshing  for  the  renewed  mind  than  to  dwell  upon 
the  unleavened  perfectness  of  Christ's  humanity — to 
contemplate  the  life  and  ministry  of  One  who  w^as, 
absolutely  and  essentially,  unleavened.  In  all  His 
springs  of  thought,  affection,  desire,  and  imagination, 
there  was  not  so  much  as  a  particle  of  leaven.  He  was 
the  sinless,  spotless,  perfect  man.  And  the  more  we 
are  enabled,  by  the  power  of  the  Spirit,  to  enter  into 
all  this,  the  deeper  will  be  our  experience  of  the  grace 
which  led  this  perfect  One  to  place  Himself  under  the 
full  consequences  of  His  people's  sins,  as  He  did  w^hen  t 
He  hung  upon  the  cross.  This  thought,  however,  be- 
longs entirely  to  the  sin-offering  aspect  of  our  blessed 
Lord.  In  the  meat  offering,  sin  is  not  in  question.  It 
is  not  the  type  of  a  sin-bearer,  but  of  a  real,  perfect, 
unblemished  Man,  conceived  and  anointed  by  the  Holy 
Ghost,  possessing  an  unleavened  nature,  and  living  an 
unleavened  life,  down  here ;  emitting,  ever,  to  God-ward, 


CIIAPTKR    ir.  Yl 

the  fragTancc  of  His  own  personal  excellency,  and  niain- 
taiuing,  amongst  men,  a  deporUiie'Ut  chiiraclerized  by 
"grace  seasoned  with  sail." 

But  tlieni  was  another  ingredient,  as  positively  ex- 
cluded from  th(i  meat-  offering  as  "leaven,"  and  that 
was  ''honey."  "  For  ye  shall  burn  no  leaven,  nor  any 
honey,  in  any  offering  of  the  Lord  made  by  fire."  (Ver. 
11.)  ISow,  as  "  leaven  "  is  the  expression  of  that  which 
is  positively  and  palpably  er?7,  in  nature,  we  may  regard 
"  hon€y  "  as  the  significant  symbol  of  that  which  is  ap- 
parently stveet  and  attractive.  Both  are  disallowed  of 
God — both  were  careful I3'  excluded  from  the  meat 
offering — both  were  untit  for  the  altar.  Men  may 
undertake,  like  Saul,  to  distinguish  between  what  is 
"vile  and  refuse,"  and  what  is  not;  but  the  judgment 
of  God  ranks  the  delicate  Agag  with  the  vilest  of  the 
sons  of  Amalek.  No  doubt,  there  are  some  good  moral 
qualities  in  man  which  must  be  taken  for  what  thry 
are  worth.  "Hast  thou  found  honey,  eat  so  much  as  is 
convenient;"  but,  be  it  remembered,  it  found  no  place 
in  the  meat  offering,  nor  in  its  Antitype.  There  vras 
the  fulness  of  the  Holy  Ghost ;  there  was  the  fragrant 
odor  of  the  frankincense;  there,  was  the  preservative 
virtue  of  "the  salt  of  the  covenant."  All  these  things 
accompanied  the  "  fine  flour,"  in  the  Person  of  the  true 
"  meat  offering  ;"  but  "  no  honey." 

What  a  lesson  for  the  heart  is  here !  yea,  what  a 
volume  of  wholesome  instruction !  The  blessed  Lord 
Jesus  knew  how  to  give  nature  and  its  relationships 
their  proper  place.  He  knew  how  much  "  honey  "  was 
"convenient."  He  could  say  to  His  mother,  "  Wist  ye 
not  that  I  must  bo  about  my  Father's  business  ?"     And 


72  LEVITICUS. 

yet  He  could  say,  again,  to  the  beloved  disciple,  "  Be- 
hold thy  mother."  In  other  words,  nature's  cLaims 
were  never  allowed  to  interfere  with  the  presentation  to 
God  of  all  the  energies  of.  Christ's  perfect  manhood. 
Mary  and  others  too  might  have  thought  that  her 
human  relation  to  the  blessed  One  gave  her  some  pecu- 
liar claim  or  influence,  on  merely  natural  grounds. 
''There  came,  then,  his  brethren  ("after  the  flesh")  and 
his  mother,  and  standing  without,  sent  unto  him,  calling 
him.  And  the  multitude  sat  about  him ;  and  they  said 
unto  him,  Behold,  thy  mother  and  thy  brethren  without 
seek  for  thee."  What  was  the  reply  of  the  true  Meat 
Offering?  Did  He,  at  once,  abandon  His  work,  in 
order  to  respond  to  nature's  call?  By  no  means.  Had 
He  done  so,  it  would  have  been  to  mingle  "  honey " 
with  the  meat  offering,  which  could  not  be.  The  honey 
was  faithfully  excluded,  on  this,  as  on  every  occasion, 
when  God's  claims  were  to  be  attended  to,  and  instead 
thereof,  the  power  of  the  Spirit,  the  odor  of  the  "frank- 
incense," and  the  virtues  of  the  "  salt "  were  blessedly 
exhibited.  "And  he  answered  them,  saying,  Who  is 
my  mother,  or  my  brethren  ?  And  he  looked  round 
about  on  them  which  sat  about  him,  and  said,  Behold 
my  mother  and  my  brethren !  For  whosoever  shall  do 
the  will  of  God,  the  same  is  my  brother,  and  my  sister, 
and  my  mother."*  (Mark  iii.  31—35.) 


*  ITow  important  to  see,  in  the  above  beautiful  passage,  that 
doing  God's  will  brings  the  soul  into  a  relationship  with  Christ, 
of  which  His  brethren  according  to  the  flesh  knew  nothing, 
on  merely  natural  grounds.  It  was  as  true,  with  respect  to 
those  brethren,  as  any  ono  else,  that  "except  a  man  be  born 


CHAPTER    IT.  73 

There  are  few  thiDgs  which  the  vservaiit  of  Christ 
finds  more  difficult  than  to  adjust,  with  spiritual  ac- 
curacy, the  claims  of  natural  relationship,  so  as  not  to 
suffer  them  to  interfere  with  the  claims  of  the  Master. 
In  the  case  of  our  blessed  Lord,  as  we  know,  the 
adjustment  was  divine.  In  our  case,  it  often  happens 
that  divinely-recognized  duties  are  openly  neglected  for 
what  we  imagine  to  be  the  service  of  Christ.  The 
. < 

again,  he  cannot  see  the  kingdom  of  God."  Mary  would  not 
have  been  saved  by  the  mere  fact  of  her  being  the  mother  of 
Jesus.  She  needed  personal  faith  in  Christ  as  much  as  any 
other  member  of  Adam's  fallen  f^imily.  She  needed  to  pass, 
by  being  born  again,  out  of  the  old  creation  into  the  new.  It 
was  by  treasuring  up  Christ's  words  in  her  heart  that  this 
blessed  woman  was  saved.  Ko  doubt,  she  was  '-highly 
favored"  in  being  chosen  as  a  vessel,  to  such  a  holy  oflice  ; 
but,  then,  as  a  lost  sinner,  she  needed  to  ••rejoice  in  God  her 
Saviour,''  like  any  one  else.  She  stands  on  the  same  platform, 
is  washed  in  the  same  blood,  clothed  in  the  same  righteous- 
ness, and  will  sing  the  same  song,  as  all  tlie  rest  of  God's  re- 
deemed. 

This  simple  fact  will  give  additional  force  and  clcarr.ess  to  a 
point  already  stated,  namely,  that  incarnation  was  not  Christ's 
taking  our  nature  into  union  witli  Himself.  This  truth 
should  be  carefully  pondered.  It  is  fully  brought  out  in  3 
Cor.  v.  ''  For  the  love  of  Christ  constraineth  us  ;  because  we 
thus  judge,  that  if  one  died  for  all,  then  were  all  dead  :  and 
that  he  died  for  all  that  they  which  live  should  not  henceforth 
live  unto  themselves,  but  unto  him  which  died  for  them,  and 
rose  again.  Wherefore  henceforth  know  we  no  man  after  the 
flesh,  yea,  thoug7i  ice  hate  known  Christ  after  the  jlesh,  yet  noto 
henceforth  kndio  we  Mm  no  more.  Therefore  if  any  man  be  in 
Christ,  he  is  a  new  creation  :  old  things  are  passed  away  ;  be- 
hold all  things  are  become  new."  (Ver.  14 — 17.) 


74  LKVTTTCUS. 

doctrine  of  God  is  constaDtly  sacrificed  to  the  apparent 
work  of  the  gospel.  Now,  it  is  well  to  remember  that 
true  devotediiess  always  starts  from  a  point  within  which 
all  godly  claims  are  fully  secured.  If  1  hold  a  situation 
which  demands  my  services  from  ten  till  four  every  day, 
I  have  no  right  to  go  out  to  visit  or  preach,  during 
those  hours.  If  I  am  in  business,  I  am  bound  to  main- 
tain the  integrity  of  that  business,  in  a  godly  manner. 
I  have  no  right  to  run  hither  and  thither  jireaching, 
while  my  business,  at  home,  lies  in  sixes  and  sevens, 
bringing  great  reproach  on  the  holy  doctrine  of  God. 
A  man  may  say,  "  I  feel  myself  called  to  preach  the 
gospel,  and  I  find  my  situation,  o^my  business,  a  clog.'' 
Well,  if  you  are  dimnehj  called  and  fitted  for  the  work 
of  the  gospel,  and  that  you  cannot  combine  the  two 
things,  then  resign  your  situation,  or  wind  up  your  busi- 
ness, in  a  godly  manner,  and  go  forth,  in  the  name  of 
the  Lord.  But,  clearly,  so  long  as  I  hold  a  situation,  or 
carry  on  a  business,  my  work  in  the  gospel  must  begin 
from  a  point  within  which  the  godly  claims  of  such 
business  or  situation  are  fully  responded  to.  This  is 
devotedness.  Aught  else  is  confusion,  however  well- 
intended.  Blessed  be  God,  we  have  a  perfect  example 
before  us  in  the  life  of  the  Lord  Jesus,  and  ample 
guidance,  for  the  new  man,  in  the  word  of  God;  so  that 
we  need  not  make  any  mistakes,  in  the  varied  relation- 
ships which  we  may  be  called,  in  the  providence  of 
God,  to  fill,  or  as  to  the  various  claims  which  God's 
moral  government  has  set  up,  in  connection  with  such 
relationships. 

II.  The  second  point,  in  our  theme,  is  the  mode  in 
which  the  meat  offering  was  prepared.     This  was,  as  we 


CHAPTER    IT.  .    V.5 

read,  by  the  action  of  tire.  It  was  "  baken  in  an  oven  " 
-r-''  baken  in  a  pan  " — or  "  baken  in  a  frying-pan."  The 
process  of  baking  suggests  the  idea  of  sullering.  But 
inasmuch  as  the  meat  offering  is  called  "  a  sweet 
savor — a  term  which  is  never  applied  to  the  sin 
offering,  or  trespass  offering — it  is  evident  that  there  is 
no  thought  of  suffering  for  sin — no  thought  of  suffering 
the  wrath  of  God  on  account  of  sin — no  thought  of 
suffering  at  the  hand  of  inlinite  Justice,  as  the  sinner's 
substitute.  The  two  ideas  of  "  sweet  savor  "  and  suf- 
fering for  sin,  are  wholly  incompatible,  according  to  the 
Levitical  economy.  It  would  completely  destroy  the 
type  of  the  meat  offering,  were  we  to  introduce  into  it 
the  idea  of  suffering  for  sin. 

In  contemplating  the  life  of  the  Lord  Jesus,  which, 
as  we  have  already  remarked,  is  the  special  subject  fore- 
shadowed in  the  meat  offering,  we  may  notice  three 
distinct  kinds  of  suffering ;  namely,  suffering  for  righte- 
ousness ;  suffering  l)y  the  power  of  sympathy ;  and  suf- 
fering, in  anticipation. 

As  the  righteous  Servant  of  God,  He  suffered  in  the 
midst  of  a  scene  in  which  all  was  contrary  to  Him ;  but 
this  was  the  very  opposite  of  suffering  for  sin.  It  is  of 
the  utmost  importance  to  distinguish  between  these  two 
kinds  of  suffering.  The  confounding  of  them  must 
lead  to  serious  error.  Suffering  as  a  righteous  One, 
standing  amongst  men,  on  God's  behalf,  is  one  thing; 
and  suffering  instead  of  man,  under  the  hand  of  God,  is 
quite  another.  The  Lord  Jesus  suffered  for  righteous- 
ness, during  His  life.  He  suffered  for  sin,  in  His 
deaih.  During  His  life,  man  and  Satan  did  their 
utmost ;  and,  even  at  the  cross,  they  put  forth  all  their 


ifG  LKVITiCUS. 

powoi's  ;  but  when  all  that  tlx^y  could  do  was  done — 
when  thov  had  travelled,  in  their  deadly  enmity,  to  the 
utmost  limit  of  hunian  and  diabolical  opposition,  there 
lay.  lar  beyond,  a  region  of  impenetrable  gloom  and 
horror  into  which  the  Sin-bearer  had  to  travel,  in  the 
accomplishment  of  His  work.  During  His  life,  He  ever 
walked  in  the  unclouded  light  of  the  Divine  counte- 
nance ;  but,  on  the  cursed  tree,  the  dark  shadow  of  sin 
intervened,  and  shut  out  that  light,  and  drew  forth  that 
mysterious  cry,  "  I^Iy  God,  my  God,  why  hast  thou 
forsaken  me  ?  "  This  was  a  moment  which  stands 
absolutely  alone,  in  the  annals  of  eternity.  From  time 
to  time,  during  the  Kfe  of  Christ,  down  here,  heaven 
had  opened  to  g'vo  forth  the  expression  of  divine  com- 
placency in  Him  ;  but  on  the  cross  God  forsook  Him, 
because  He  was  makaig  His  soul  an  oflering  for  sin. 
H"  Chr'si  had  been  a  sin-bearer  aM  His  life,  then  what 
was  the  difference  between  the  cross  and  any  oiher 
period  ?  Wh}^  was  He  not  forsaken  of  God  during  His 
entire  course  ?  What  was  the  diflerence  between  Christ 
on  the  cross,  and  Christ  on  the  holy  mount  of  transfi- 
guration ?  Was  He  forsaken  of  God,  on  the  mount  ? 
Was  He  a  sin-bearer  there  ?  These  are  very  simple 
questions,  which  should  be  answered  by  those  who 
maintain  the  idea  of  a  life  of  sin-bearing. 

The  ])lain  fact  is  this,  there  was  nothing  either  in 
Christ's  humanity,  or  in  the  nature  of  His  associations, 
wiiich  could  possibly  connect  Him  with  sin,  or  wrath, 
or  death.  He  was  "  made  sin  "  on  the  cross  ;  and  there 
He  endured  the  wrath  of  God,  and  there  He  gave  up 
His  life,  as  an  all-su(Ticicnt  atonement  for  sin;  but 
nothing  of  this  finds  a  place  in  the  meat  offering.     True, 


CHAPTER  U.  77 

we  have  the  process  of  baking- — the  action  of  fire ;  but 
this  is  not  the  wrath  of  God.  The  meat  offering  was 
not  a  sin  offering,  but  a  "  sweet  savor  "  offering.  Thus, 
its  import  is  definitely  fixed ;  and,  moreover,  the  intel- 
ligent interpretation  of  it  must  ever  guard,  with  holy- 
jealousy,  the  precious  truth  of  Christ's  spotless 
humanity,  and  the  true  nature  of  His  associations. 
To  make  Him,  by  the  necessity  of  His  birth,  a  sin- 
bearer,  or  to  place  Him,  thereby,  under  the  curse  of  the 
law,  and  the  wrath  of  God,  is  to  contradict  the  entire 
truth  of  God,  as  to  incarnation — truth  announced  by 
the  angel,  and  repeated,  again  and  again,  by  the  inspired 
apostle.  Moreover,  it  destroys  the  entire  character  and 
object  of  Christ's  life,  and  robs  the  cross  of  its  dis- 
tinctive glory.  It  lowers  the  sense  of  what  sin  is,  and 
of  what  atonement  is.  In  one  word,  it  removes  the 
keystone  of  the  arch  of  revelation,  and  lays  all  in  hope- 
less ruin  and  confusion  around  us. 

But,  again,  the  Lord  Jesus  suffered  by  the  power 
of  sympathy;  and  this  character  of  suffering  unfolds 
to  us  the  deep  secrets  of  His  tender  heart.  Human 
sorrow,  and  human  misery  ever  touched  a  chord  in  that 
bosom  of  love.  It  was  impossible  that  a  perfect  human 
heart  could  avoid  feeling,  according  to  its  own  divine 
sensibilities,  the  miseries  which  sin  had  entailed  upon 
the  human  family.  Though,  personally  free,  both 
from  the  cause  and  the  effect — though  belonging  to 
heaven,  and  living  a  perfect  heavenly  life,  on  the 
earth,  yet  did  He  descend,  by  the  power  of  an 
intense  sympathy,  into  the  deepest  depths  of  human 
sorrow;  yea,  He  felt  the  sorrow,  more  keenly  by  far, 
than  those  who  were  the   direct  subjects  thereof,  inas- 


78  LEVITICUS. 

nuK'h  as  ITis  humanity  was  perfect.  And,  further,  He 
was  able  to  contemplate  both  the  sorrow  and  its  cause, 
according  to  their  just  measure  and  character,  in  the 
presence  of  God.  He  felt  as  none  else  could  feel.  His 
feelings — His  affections — His  sensibilities — His  whole 
moral  and  mental  constitution  were  perfect ;  and,  hence, 
none  can  tell  what  such  an  One  must  have  suffered,  in 
passing  through  such  a  world  as  this.  He  beheld  the 
human  family  struggling  beneath  the  ponderous  weight 
of  guilt  and  wretchedness;  He  beheld  the  whole 
creation  groaning  under  the  yoke ;  the  cry  of  the 
prisoner  fell  upon  His  ear ;  the  tear  of  the  widow  met 
His  view ;  bereavement  and  poverty  touched  His  sensi- 
tive heart ;  sickness  and  death  made  Him  "  groan  in 
the  spirit ;  "  His  sympathetic  sufferings  were  beyond  all 
human  conception. 

I  shall  quote  a  passage  for  my  reader,  illustrative  of 
that  character  of  suffering  to  which  we  are  now  referring. 
"When  the  even  was  come,  they  brought  unto  him 
many  that  were  possessed  with  devils :  and  he  cast  out 
the  spirits  with  his  word,  and  healed  all  that  were  sick ; 
that  it  might  be  fulfilled  which  w^as  spoken  by  Esaias 
the  prophet,  saying.  Himself  took  our  infirmities,  and 
hare  our  sicknesses.''^  (Matt.  viii.  IG,  17.)  This  was 
entirely  sympathetic — the  power  of  fellow-feeling, 
which  in  Him  was  perfect.  He  had  no  sicknesses  or 
infirmities  of  His  ov\^n.  Those  things  which  are  some- 
times spoken  of  as  "sinless  infirmities,"  were,  in  His 
case,  but  the  evidences  of  a  veritable,  a  real,  a  perfect 
manhood.  But,  by  sympathy — by  perfect  fellow-feeling 
"  He  took  our  infirmities,  and  tmre  our  sicknesses." 
None   l)ut  a   perfect  Juan   could   have   done   this.     We 


CHAPTER    II.  79v 

may  feel  for,  and  with,  each  other;  but  only  Jesus 
could  make  human  infirmit)''  and  sickness  Ills  own. 

Now,  had  He  been  bearing  all  these  things,  by  the 
necessity  of  His  birth,  or  of  His  relations  with  Israel 
and  the  human  family,  we  should  have  lost  all  the  beauty 
and  preciousness  of  His  voluntary  sympathy.  There 
could  be  no  room  for  voluntary  action  when  absolute 
necessity  was  laid  upon  Him.  But,  on  the  other  hand, 
when  we  see  His  entire  freedom,  both  personally  and 
relatively,  from  human  misery  and  that  which  produced 
it,  we  can  enter  into  that  perfect  grace  and  compassion 
which  led  Him  to  ''  take  our  infirmities,  and  bear  our 
sicknesses,"  in  the  power  of  true  sympathy.  There  is, 
therefore,  a  very  manifest  difference  between  Christ's 
suffering  as  a  voluntary  sympathizer  with  human  misery, 
and  His  sufferings  as  the  sinner's  substitute.  The 
former  are  apparent  throughout  His  entire  life;  the 
latter  are  confined  to  His  death. 

Finally,  we  have  to  consider  Christ's  sufferings,  by 
anticipation.  We  find  the  dark  shadow  of  the  cross 
casting  itself  athwart  His  path,  and  producing  a  very 
keen  order  of  suffering,  which,  however,  must  be  as 
clearly  distinguished  from  His  atoning  suffering,  as 
either  His  suffering  for  righteousness,  or  His  suffering 
by  sympathy.  Let  us  take  a  passage,  in  proof:  "  And 
he  came  out,  and  went,  as  he  was  wont,  to  the  mount  of 
Olives ;  and  his  disciples  also  followed  him.  And  when 
he  was  at  the  place,  he  said  unto  them,  Pray  that  ye 
enter  not  into  temptation.  And  he  was  with'drau-n  from 
them  about  a  stone's  cast,  and  kneeled  down,  and  prayed, 
saying.  Father,  if  thou  be  willing,  remove  this  cup  from 
me:  nevertheless,  not  mv  will,  but  thine,  be  done.     And 


80  LEVITICUS. 

there  appeared  an  angel  unto  him  from  heaven  strength- 
enhig  him.  And  being  in  an  agony,  he  prayed  more 
earnestly :  and  his  sweat  was  as  it  were  great  drops  of 
blood  falling  down  to  the  ground."  (Luke  xxii.  39 — 44.) 
Again,  we  read,  "  And  he  took  with  him  Peter  and  the 
two  sons  of  Zebedec,  and  began  to  be  sorrowful  and 
very  heavy.  Then  saith  he  unto  them,  My  soul  is  ex- 
ceeding sorrowful,  even  unto  death:  tarry  ye  here,  and 

watch  with  me he  went  away  again  the  second 

time,  and  prayed,  saying,  0  my  Father,  if  this  cup  may 
not  pass  away  from  me,  except  I  drink  it,  thy  will  be 
done."  (Matt.  xxvi.  31—42.) 

From  these  verses,  it  is  evident,  there  w^as  a  some- 
thing, in  prospect,  which  the  blessed  Lord  had  never 
encountered  before.  There  was  a  "cup"  being  filled 
out  for  Him  of  which  lie  had  not  yet  drunk.  If  He 
had  been  a  sin-bearer  all  His  life,  then  why  this  intense 
"agony"  at  the  thought  of  coming  in  contact  with  sin 
and  enduring  the  wrath  of  God  on  account  of  sin? 
What  was  the  difference  between  Christ,  in  Gethsemane, 
and  Christ,  at  Calvary,  if  He  were  a  sin-bearer  all  His 
life  ?  There  was  a  material  difference  !  but  it  is  because 
He  w^as  not  a  sin-bearer  all  His  life.  "What  is  the  differ- 
ence ?  In  Gethsemane,  He  was  anticipating  the  cross  I 
at  Calvar}',  He  was  actually  enduring  it.  In  Gethse- 
mane, "  there  appeared  an  angel  unto  him  from  heaven 
strengthening  him ; "  at  'Calvar\",  He  was  forsaken  of 
all.  There  was  no  angelic  ministry  there.  In  Gethse- 
mane He  addresses  God  as  ''Father,''^  thus  enjoying  the 
full  communion  of  that  ineffable  relationship;  but  at 
Calvary,  He  cries,  "  My  God,  my  God,  why  hast  thou 
forsaken   me  ? "      Here    the    Sin-bearer    looks    up,    and 


CHAPTPJR    II.  81 

beholds  the  throne  of  eternal  Justice  enveloped  in  dark 
clouds,  and  the  countenance  of  inflexible  Holiness 
averted  from  Him  because  He  was  being  "  made  sin 
for  us.'' 

The   reader   will,    I    trust,    find    no   difficulty    in   ex- 
amining this   subject   for  himself     He   will   be   able  to 
trace,  in  detail,  the  three  characters  of  the  ///t'-sutrerings 
of  our  blessed  Lord,  and  to  distinguish  ])etween  them 
and  His  r/<'a//?-suilering's — His  sufferings   for   sin.     ]le 
will  see  how  that,  when  man  and  Satan  had  done  their 
utmost,    there    yet    remained    a    character   of   sulfeving 
which  was  perfectly   unique,   namely,   suffering,   at  the 
hand  of  God,  on  account  of  sin — suffering  as  the  sinner's 
substitute.     Until  He  came  to  the  cross,  He  could  ever 
look  up  and  bask  in  the  clear  light  of  His  Father's  coun- 
tenance.    In  the  darkest  hour.  He  found  a  sure  resource 
above.     His  path  down   here  was  a  rough  one.     How 
could  it  be  otherwise,  in  a  world  where  all  was  directly 
contrary   to   His   pure    and    holy  nature?     He   had  to 
"endure  t.he  contradiction  of  sinners  against  himself." 
He  had  to  endure  "  the  reproach  of  them  that  reproached 
God."     What  had  He  not  to  endure  ?     He  was  misun- 
derstood, misinterpreted,  abused,  maligned,   accused  of 
being  mad,  and  of  having  a  devil.     He  was  betrayed, 
denied,  deserted,  mocked,   buffeted,  spit  upon,  crowned 
with  thorns,  cast  out,   condemned,  and  nailed  between 
two  malefactors.     All  these  things  He  endured  at  the 
hand  of  man,  together  with   all  the  unutterable  terrors 
which  Satan  brought  to  bear  upon  His  spirit ;  but  let  it 
be,   once  more,   emphatically  repeated,  when  man  and 
Satan  had  exhausted  their  power  and  enmity,  our  blessed 
Lord  and  Saviour  had  to  endure  a  something  compared 


83  LEVITICUS. 

with  which  all  the  rest  was  as  nothing,  and  that  was  the 
hiding  of  God's  countenance — the  three  hours  of  dark- 
ness and  awful  gloom,  during  which  He  suffered  what 
none  but  God  could  know. 

Now,  when  scripture  speaks  of  our  having  fellowship 
with  Christ's  sufferings,  it  refers,  simply,  to  His  suffer- 
ings for  righteousness — His  sufferings  at  the  hand  of 
man.  Christ  suffered  for  sin,  that  we  might  not  have  to 
suffer  for  it.  He  endured  the  wrath  of  God,  that  we 
might  not  have  to  endure  it.  This  is  the  ground  of  our 
peace.  But,  as  regards  suffering  from  man,  we  shall 
always  find  that  the  more  fiiithfully  we  follow  in  the 
footsteps  of  Christ,  the  more  we  shall  suffer  in  this 
respect ;  Imt  this  is  a  matter  of  gift,  a  matter  of  privi- 
lege, a  favor,  a  dignity.  (See  Philip,  i.  29,  30.)  To 
\yalk  in  the  footsteps  of  Christ — to  enjoy  companionship 
with  Him — to  })e  thrown  into  a  place  of  sympathy  with 
Him,  are  privileges  of  the  very  highest  order.  Would 
that  we  all  entered,  more  fully,  into  them !  But,  alas ! 
we  are  too  well  content  to  do  without  them — too  well 
satisfied,  hke  Peter,  to  "follow  afar  off" — to  keep  aloof 
from  a  despised  and  suffering  Christ.  All  this  is,  un- 
doubtedly, our  heavy  loss.  Had  we  only  more  fellow- 
ship with  His  sufferings,  the  crown  would  glisten,  far 
more  brightly,  in  our  soul's  vision.  When  we  shrink 
from  fellowship  with  Christ's  sufferings,  we  rob  our- 
selves of  the  deep  joy  of  His  present  companionship^ 
and  also  of  the  moral  power  of  the  hope  of  His  future 
glory. 

III.  Having  considered  the  ingredients  which  com- 
posed the  meat  offering,  and  the  various  forms  in  which 
it  was  presented,  it  only  remains  for  us  to  refer  to  the 


CHAPTER    TT.  83 

persons  who  partook  of  it.  These  were  the  head  and 
members  of  the  priestly  house.  "And  ihal  which  is 
left  of  the  meat  ollering  shall  be  Aaron's  and  his  sons': 
it  is  a  thing  most  holy  of  the  offerings  of  the  I^ord  made 
by  fire."  (Ver.  10.)  As  in  the  burnt  offering,  we  ob- 
served the  sons  of  Aaron  introduced  as  types  of  all  true 
believers,  not  as  convicted  sinners,  but  as  worshipping 
priests;  so,  in  the  meat  offering,  we  find  them  feeding 
upon  the  remnant  of  that  which  had  been  laid,  as  it 
were,  on  the  table  of  the  God  of  Israel.  This  was  a 
high  and  holy  privilege.  None  but  priests  could  enjoy 
it.  This  is  set  forth,  with  g-reat  distinctness,  in  "the 
law  of  the  meat  offering,"  which  I  shall  here  quote  at 
length.  ''And  this  is  the  law  of  the  meat  offering:  the 
sons  of  Aaron  shall  offer  it  before  the  Lord,  before  the 
altar.  And  he  shall  take  of  it  his  handful,  of  the  flowr 
of  the  meat  offering,  and  of  the  oil  thereof,  and  all  (he 
frankincense  which  is  upon  the  meat  offering,  and 
shall  burn  it  upon  the  altar  for  a  sweet  savor,  ev(>n  the 
memorial  of  it  unto  the  Lord.  And  the  remainder 
thereof  shall  Aaron  and  his  sons  eat:  icith  unleavened 
bread  shall  it  be  eaten,  in  the  holy  place ;  in  the  court 
of  the  tabernacle  of  the  congregation  they  shall  eat  it. 
It  shall  not  be  baken  with  leaven.  I  have  given  it  unto 
them  for  their  portion  of  my  offerings  made  by  fire ;  it  is 
most  holy,  as  is  the  sin  offering,  and  as  the  trespass 
offering.  All  the  males  among  the  children  of  Aaron 
shall  eat  of  it:  it  shall  be  a  statute  for  ever  in  your 
generations,  concerning  the  offerings  of  the  Lord  made 
by  fire:  every  one  that  toucheth  them  shall  he  holy.''^ 
(Lev.  vi.  14—18.) 

Here,  then,  we  are  furnished  with  a  beauteous  figure 


81  LEVITICUS. 

of  the  Church,  feeding,  "in  the  holy  place,"  in  the 
power  of  practical  holiness,  upon  the  perfections  of 
"the  Man  Chri.st  Jesus."  This  is  our  portion,  through 
the  grace  of  God ;  but,  we  must  remember,  it  is  to  be 
eaten  "with  unleavened  bread."  We  cannot  feed  upon 
Christ  if  we  are  indulging  in  anything  evil.  "  Every 
one  that  toucheth  them  shall  be  holy."  Moreover,  it 
must  be  "in  the  holy  place."  Our  position,  our  prac- 
tice, our  persons,  our  associations,  must  be  holy,  ere  we 
can  feed  upon  the  meat  offering.  Finally,  it  is,  "all 
the  males  among  the  children  of  Aaron  shall  eat  of  it." 
That  is  to  say,  real  priesth^  energy,  according  to  the 
divine  idea  of  it,  is  required,  in  order  to  enjoy  this  holy 
portion.  Aaron's  "  son,^ "  set  forth  the  idea  of  energy 
in  priestly  action.  His  "  dcfKghtcr^,''^  feebleness  therein. 
(Oomp.  Xumb.  xviii.  8 — 13.)  There  were  some  things 
which  the  sons  could  eat  which  the  daughters  could  not. 
Our  hearts  should  earnestly  desire  the  highest  measure 
of  priestl}^  energy,  so  that  we  may  discharge  the  highest 
priestly  functions,  and  partake  of  the  highest  order  of 
priestly  food. 

In  conclusion,  let  me  add  that,  inasmuch  as  we  are 
made,  through  grace,  "partakers  of  the  divine  nature," 
we  can,  if  living  in  the  energy  of  that  nature,  w^alk  in 
the  footsteps  of  Him  who  is  foreshadowed  in  the  meat 
offering.  If  only  we  are  self-emptied,  our  every  act 
may  emit  a  sweet  odor  to  God.  The  smallest  as  well 
as  the  greatest  services  may,  by  the  power  of  the  Holy 
Ghost,  present  the  fragrance  of  Christ.  The  paying  of 
a  visit,  the  writing  of  a  letter,  the  public  ministiy  of 
the  word,  giving  a  cup  of  cold  water  to  a  disciple, 
giving   a  penny  to  a  pauper,  yea,    the   common-place 


niAPTKR    TT  g5 

acts   of  oalino-   and   (lriiikin,L'-~n]l    r.my  oiiiil   tlu>   sM'oot 
perfume  of  the  iiaiiic  and  frvacc  of  J<'SUf^. 

So,  also,  if  only  nature  ho  kept  in  the  place  of  death, 
there  may  be,  in  us,  the  exhibition  of  that  whieh  is  not 
corruptible,  even  a  conversation  seasoned  with  tho 
"salt"  of  abidinj^  comnuinion  with  God.  '  But,  in  all 
these  things,  we  fail  and  come  short.  We  grieve  the 
Holy  Spirit  of  God  in  our  ways.  We  are  prone  to  self- 
seeking  or  men-pleasing,  in  our  very  best  services,  and 
we  fail  to  *' season "  our  conversat'on.  Hence,  our 
constant  deficiency  in  the  "oil,"  the  "frankincense," 
and  the  "salt;"  while,  at  the  same  time,  there  is  the 
tendency  to  suffer  the  "leaven"  or  the  "honey"  of 
nature  to  make  its  appearance.  There  has  been  but 
one  perfect  "meat  offering;"  and,  blessed  be  God,  we 
are  accepted  in  Him.  Wc  are  the  "  sons  "  of  the  true 
Aaron;  our  place  is  in  the  sanctuary,  where  we  can 
feed  upon  the  holy  portion.  Happy  place !  Happy 
portion!  May  we  enjoy  them  more  than  ever  we  have 
done!  May  our  retirement  of  heart  from  all  but 
Christ  be  more  profound.  ^lay  our  gaz<>  at  Him  be  so 
intense,  that  we  shall,  have  no  heart  for  the  attractions 
of  the  scene  around  us,  nor  yet  for  the  ten  thousand 
petty  circumstances,  in  our  path,  which  would  fret  the 
heart  and  perplex  the  mind.  May  we  rejoice  in  Christ, 
in  the  sunshine  and  in  the  darkness ;  when  the  gentle 
breezes  of  summer  play  around  us,  and  when  the 
storms  of  winter  rage  fiercely  abroad;  when  passing 
over  the  surface  of  a  placid  lake,  or  tossed  on  the  bosom 
of  a  stormy  ocean.  Thank  God !  "  we  have  found  him  " 
who  is  to  be  our  satisfying  portion  for  ever.  We  shall 
spend  eternity  dv/elling  upon  the  divine  perfections  of 
8 


86  LEVITICUS. 

the  Lord  Jesus.     Our  eyes  shall  never  bo  averted  from 
Him,  when  once  we  have  seen  Him  as  lie  is. 

May  the  Spirit  of  God  work  mightily  in  us,  to 
strengthen  us,  'in  the  inner  man."  May  He  enable 
us  to  feed  upon  that  perfect  Meat  Offering,  the  memorial 
of  which  has  been  fed  upon  by  God  Himself!  This  is 
our  holy  and  happy  privilege.  May  we  realize  it,  yet 
more  fully  I 


CHAPTER  III. 

The  more  closely  we  contemplate  the  offerings,  the 
more  fully  do  we  see  how  that  no  one  offering  furnishes 
a  complete  view  of  Christ.  It  is  only  by  putting  all 
together,  that  anything  like  a  just  idea  can  be  formed. 
Each  offering,  as  might  1)0  expected,  has  features  pecu- 
liar to  itself  The  peace  offering  differs  from  the  burnt 
offering,  in  many  points ;  and  a  clear  understanding  of 
the  points  in  which  any  one  type  differs  from  the  others, 
will  be  found  to  help  much  in  the  a})prehcnsion  of  its 
special  import. 

Thus,  in  comparing  the  peace  offering  with  the  burnt 
Toffering,  we  find  that  the  threefold  action  of  ''flaying," 
"  cutting  it  into  its  pieces,'^  and  "  washing  the  inwards 
and  legs  "  is  entirely  omitted  ;  and  this  is  quite  in  char- 
acter. In  the  burnt  offering,  as  we  have  seen,  we  find 
Christ  offering  Himself  to,  and  accepted  by,  God ;  and, 
hence,  the  completeness  of  His  self-surrender,  and  also 
the  searching  process  to  which  He  submitted  Himself, 


CHAPTER    III.  yj 

had  to  be  typified.  In  the  peace  offering,  the  leading 
thought  is  the  communion  of  the  worshipper.  It  is 
not  Christ  as  enjoyed,  exclusively,  by  God,  but  as  en- 
joyed by  the  worshipper,  in  communion  with  God. 
Therefore  it  is  that  the  whole  line  of  action  is  less 
intense.  No  heart,  be  its  love  ever  so  elevated,  could 
possibly  rise  to  the  height  of  Christ's  devotedness  to 
God,  or  of  God's  acceptance  of  Christ.  None  but  God 
Himself  could  duly  note  the  pulsations  of  that  heart 
which  throbbed  in  the  bosom  of  Jesus ;  and,  therefore, 
a  type  was  needed  to  set  forth  that  one  feature  of 
Christ's  death,  namely,  His  perfect  devotedness  therein 
to  God.  This  type  we  have  in  the  burnt  offering,  in 
which,  alone,  we  observe  the  threefold  action  above  re- 
ferred to. 

So,  also,  in  reference  to  the  character  of  the  sacrifice. 
In  the  burnt  offering,  it  should  be  "  a  male  without 
blemish  ;  "  whereas,  in  the  peace  offering,  it  might  be 
"  a  male  or  female,"  though  equally  "  without  blemish." 
The  nature  of  Christ,  whether  we  view  Him  as  enjoyed 
exclusively  by  God,  or  by  the  worshipper  in  fellowship 
with  God,  must  ever  be  one  and  the  same.  There  can 
be  no  alteration  in  that.  The  only  reason  why  ''a 
female  "  was  permitted  in  the  peace  offering,  was  because 
it  was  a  question  of  the  worshipper's  capacity  to  enjoy 
that  blessed  One,  who,  in  Himself  is  "the  same  yes- 
terday, to-day,  and  for  ever."     (Heb.  xiii.) 

Again,  in  the  burnt  offering,  we  read,  "  The  priest 
shall  burn  all ;  "  whereas,  in  the  peace  offering,  a  part 
only  was  burnt,  that  is,  "the  fat.  the  kidneys,  and  the 
caul."  This  makes  it  exceedingly  simple.  The  most 
excellent   portion    of   the   sacrifice   was   laid   on   God's 


88  LEVITICUS, 

altar.  The  inward  parts — the  hidden  energies — the 
tender  sensibilities  of  the  blessed  Jesus,  were  devoted 
to  God  as  the  only  One  who  could  perfectly  enjoy  them. 
Aaron  and  his  sons  fed  upon  "the  wave  breast"  and 
"  the  heave  shoulder."  *  (See  carefully  Lev.  vii.  28 — 3G.) 
All  the  members  of  the  priestly  family,  in  communion 
with  their  head,  had  their  proper  portion  of  the  peace 
offering-.  -And  now,  all  true  believers,  constituted  by 
grace  priests  unto  God,  can  feed  upon  the  affections 
and  the  Htreiigtli  of  the  true  Peace  Offering — can  enjoy 
the  happy  assiu-ance  of  having  His  loving  heart  and 
powerful  shoulder  to  comfort  and  sustain  them  coa- 
tinually.f  "This  is  the  portion  of  the  anointing  of 
Aaron,  and  of  the  anointing  of  his  sons,  out  of  the 
offerings  of  the  Lord  made  by  fire,  in  the  day  when  he 
presented  them  to  minister  unto  the  Lord  in  the  priest's 
office  ;  which  the  Lord  commanded  to  be  given  them  of 
the  children  of  Israel,  in  the  day  lliat  he  anointed  them 
by  a  statute  for  ever  throughout  their  generations." 
(Chap.  vii.  35,  3G.) 

All  these  are  important  points  of  difference  between 
the  burnt  offering  and  the  peace  offering;  and,  when 
taken  together,  they  set  the  two  oflx^rings,  with  great 
clearness,  before  the  mind.  There  is  something  more 
in  the  peace  offering  than  the  abstract  devotedness  of 

*  The  "breast"  and  the  "shoulder"  are  emblematical  of 
love  and  power — strength  and  affection. 

f  There  is  much  force  and  beauty  in  verse  31  :  "The  breast 
shall  be  Aaron's  and  his  sons."  It  is  the  privilege  of  all  true 
believers  to  feed  ui>on  the  adcctions  of  Christ — the  changeless 
love  of  that  heart  which  beats  with  a  deathless  and  changeless 
l<jvc  for  them. 


CHAPTER   ni.  89 

Christ  to  the  will  of  God.  The  worshipper  is  intro- 
duced; and  that,  not  merely  as  a  spectator,  but  as  a 
participator — not  merely  to  gaze,  but  to  feed.  This 
gives  very  marked  character  to  this  offering.  When  I 
look  at  the  Lord  Jesus  in  the  burnt  offering,  I  see  Him 
as  One  whose  heart  was  devoted  to  the  one  object  of 
glorifying  God  and  accomplishing  His  will.  But  when 
I  see  Him  in  the  peace  offering,  I  find  One  who  has  a 
place  in  His  loving  heart,  and  on  His  powerful  shoulder, 
for  a  worthless,  helpless  sinner.  In  the  burnt  offering, 
the  breast  and  shoulder,  legs  and  inwards,  head  and  fat, 
w^ere  all  burnt  on  the  altar — all  went  up  as  a  sweet 
savor  to  God.  But  in  the  peace  offering,  the  very 
portion  that  suits  me  is  left  for  me.  Nor  am  I  left  to 
feed,  in  solitude,  on  that  which  meets  my  individual 
need.  By  no  means.  I  feed  in  connnunion — in  com- 
munion with  God,  and  in  communion  with  my  fellow- 
priests.  I  feed,  in  the  full  and  happy  intelligence,  that 
the  selfsame  sacrifice  which  feeds  my  soul  has  already 
refreshed  the  heart  of  God;  and,  moreover,  that  the 
same  portion  which  feeds  me  feeds  all  my  fellow- 
worshippers.  Communion  is  the  order  here — commu- 
nion with  God — the  communion  of  saints.  There  was 
no  such  thing  as  isolation  in  the  peace  offering.  God 
had  His  portion,  and  so  had  the  priestly  family. 

Thus  it  is  in  connection  with  the  Antitype  of  the 
peace  offering.  The  very  same  Jesus  who  is  the  object 
of  heaven's  delight,  is  the  spring  of  joy,  of  strength, 
and  of  comfort  to  every  believing  heart ;  and  not  only 
to  every  heart,  in  particular,  but  also  to  the  whole 
church  of  God,  in  fellowship.  God,  in  His  exceeding 
.c:  gj^,  has  given  His  people  the  very  same  object  that 


aO  LEVITICUS, 

He  has  Himself.  "  Truly  our  fellowship  is  with  the 
Father,  and  with  his  Son  Jesus  Christ."  (I  John  i.) 
True,  our  thoughts  of  Jesus  can  never  rise  to  the 
height  of  God's  thoughts.  Our  estimation  of  such  an 
object  must  ever  fall  far  short  of  His  ;  and,  hence,  in 
the  type,  the  house  of  Aaron  could  not  partake  of  the 
fat.  But  though  we  can  never  rise  to  the  standard  of 
.  the  divine  estimation  of  Christ's  Person  and  sacrifice,  it 
'  is,  nevertheless,  the  sfime  object  we  are  occupied  with, 
and,  therefore,  the  house  of  Aaron  had  "  the  wave 
breast  and  the  heave  shoulder."  All  this  is  replete 
with  comfort  and  joy  to  the  heart.  The  Lord  Jesus 
Christ — ^the  One  "  who  was  dead,  but  is  alive  for  ever- 
more," is  now  the  exclusive  object  before  the  eye  a,nd 
thoughts  of  God ;  and,  in  perfect  grace,  He  has  given 
unto  us  a  portion  in  the  same  blessed  and  all-glorious 
Person.  Christ  is  our  object  too — the  object  of  our 
hearts,  and  the  theme  of  our  song.  "  Having  made 
peace  by  the  blood  of  his  cross,"  He  ascended  into 
heaven,  and  sent  down  the  Holy  Ghost,  that  "  other 
Comforter,"  by  Avhose  powerful  ministrations  we  feed 
upon  "  the  breast  and  shoulder  "  of  our  divine  "  Peace 
Offering."  He  is,  indeed,  our  peace ;  and  it  is  our 
exceeding  joy  to  know  that  such  is  God's  delight  in  the 
,  establishment  of  our  peace,  that  the  sweet  odor  of  our 
I  peace  offering  has  refreshed  His  heart.  This  imparts 
a  peculiar  charm  to  this  type.  Christ,  as  the  burnt 
offering,  commands  the  admiration  of  the  heart ;  Christ, 
as  the  peace  offering,  establishes  the  peace  of  the  con- 
science, and  meets  the  deep  and  manifold  necessities  of 
the  soul.  The  sons  of  Aaron  might  stand  around  the 
altar  of  burnt  offering ;    they    might  behold   the  flame 


CHAPTER   111.  91 

of  that  offering  ascendin^^  to  the  God  of  Israel ;  they 
might  see  the  sacrifice  reduced  to  ashes ;  they  might,  in 
view  of  all  this,  bow  their  heads  and  worship ;  but  they 
carried  nought  away  for  themselves.  Not  so  in  the 
peace  offering.  In  it  they  not  only  beheld  that  which 
was  capable  of  emitting  a  sweet  odor  to  God,  but  also 
of  yielding  a  most  substantial  portion  for  themselves  on 
which  they  could  feed,  in  happy  and  holy  fellowship. 

And,  assuredly,  it  heightens  the  enjoyment  of  every 
true  priest  to  know  that  God  (to  use  the  language  of  our 
type)  has  had  His  portion,  ere  he  gets  the  breast  and 
the  shoulder.  The  thought  of  this  gives  tone  and 
energy,  unction  and  elevation  to  the  worship  and  com- 
munion. It  unfolds  the  amazing  grace  of  Him  who  has 
given  us  the  same  object,  the  same  theme,  the  same  joy 
with  Himself.  Nothing  lower — nothing  less  than  this 
could  satisfy  Him.  The  Father  will  have  the  prodigal 
feeding  upon  the  fatted  calf,  in  fellowship  with  Himself. 
He  will  not  assign  him  a  lower  place  than  at  His  own 
table,  nor  any  other  portion  than  that  on  which  He  feeds 
Himself.  The  language  of  the  peace  offering  is,  ''it  is 
meet  that  u"e  should  make  merry  and  be  glad" — "Let 
us  eat  and  be  merry."  Such  is  the  precious  grace  of 
God !  No  doubt,  we  have  reason  to  be  glad,  as  being 
the  partakers  of  such  grace;  but  when  we  can  hear  the 
blessed  God  saying,  "Let  tis  eat  and  be  merry,"  it 
should  call  forth  from  our  hearts  a  continual  stream  of 
praise  and  thanksgiving.  God's  joy  in  the  salvation  of 
sinners,  and  His  joy  in  the  communion  of  saints,  may 
well  elicit  the  admiration  of  men  and  angels  throughout 
eternity. 

Having,  thus,  compared  the  i)eace  offering  with  the 


93  LEVITICUS. 

burnt  ollering,  we  may,  now,  briefly  glance  at  it,  in 
connection  with  the  meat  offering.  The  leading  point 
of  difference,  here,  is  that,  in  the  peace  offering,  there 
was  blood-shedding,  and  in  the  meat  offering,  there  was 
not.  The}^  were  both  "sweet  savor"  offerings;  and,  as 
we  learn,  from  chap.  vii.  12,  the  two  offerings  were 
very  intimately  associa,ted.  Now,  both  the  connection 
and  the  contrast  are  full  of  meaning  and  instruction. 

It  is  only  in  communion  with  God  that  the  soul  can 
delight  itself  in  contemplating  the  perfect  humanity  of 
the  Lord  Jesus  Christ.  God  the  Holy  Ghost  must 
impart,  as  He  must  also  direct,  by  the  word,  the  vision 
by  which  we  can  gaze  on  "the  Man  Christ  Jesus." 
He  might  have  been  revealed  "in  the  likeness  of  sinful 
flesh ; "  He  might  have  lived  and  labored  on  this  earth  ; 
He  might  have  shone,  amid  the  darkness  of  this  world, 
in  all  the  heavenly  lustre  and  beauty  which  belonged  to 
His  Person;  He  might  have  passed  rapidly,  hke  a 
brilliant  luminary,  across  this  world's  horizon;  and,  all 
the  while,  have  been  beyond  the  range  of  the  sinner's 
vision. 

Man  could  not  enter  into  the  deep  joy  of  communion 
with  all  this,  simpl}'  because  there  would  be  no  basis 
laid  down  on  which  this  communion  might  rest.  In  the 
peace  offering,  this  necessary  basis  is  fully  and  clearly 
established.  "  He  shall  lay  his  hand  upon  the  head  of 
his  offering,  and  kill  it  at  the  door  of  the  tabernacle  of 
the  congregation:  and  Aaron's  sons,  the  priests,  shall 
sprinkle  the  blood  upon  the  altar  round  about."  (Chap, 
iii.  2.)  Here,  we  have  that  which  the  meat  offering 
does  not  supply,  namely,  a  solid  foundation  for  the  wor- 
.•^hipper's  communion  with  all  the  fulness,  the  precious- 


CHAPTER   III.  93 

ness,  and  the  beauty  of  Christ,  so  far  as  He,  by  the 
gracious  eneruy  of  the  Holy  Ghost,  is  enabled  to  enter 
thereinto.  Sumding  on  the  platform  which  "  the 
precious  blood  of  Christ "  provides,  wo  can  range,  with 
tranquillized  hearts,  and  worshipping  spirits,  throughout 
all  the  wondrous  scenes  of  the  manhood  of  the  Lord 
Jesus  Christ.  Had  we  nought  save  the  meat  offering 
aspect  of  Christ,  we  should  lack  the  title  i)y  which, 
and  the  ground  on  which,  we  can  contemplate  and  enjoy 
Him  therein.  If  there  were  no  blood-shedding,  there 
could  be  no  title,  no  standing  place  for  the  sinner.  But 
Leviticus  vii.  12  links  the  meat  offering  with  the  peace 
offering,  and,  by  so  doing,  teaches  us  that,  when  our 
souls  have  found  peace,  we  can  delight  in  the  One, 
who  has  "made  peace,"  and  who  is  "our  peace." 

But  let  it  be  distinctly  understood  that  while,  in  the 
peace  offering,  we  have  the  shedding  and  si)rinkling  of 
blood,  yet  sin-bearing  is  not  the  thought.  When  we 
view  Christ,  in  the  peace  offering.  He  does  not  stand 
before  us  as  the  bearer  of  our  sins,  as  in  the  sin  and 
trespass  offerings ;  but  (having  borne  them)  as  the 
ground  of  our  peaceful  and  happy  fellowship  with  God, 
If  sin-bearing  w^ere  in  question,  it  could  not  be  said,  "  It 
is  an  offering  made  by  fire  of  a  sweet  savor  unto  the 
Lord."  (Chap.  iii.  5  comp.  with  chap.  iv.  10 — 12.) 
Still,  though  sin-bearing  is  not  the  thought,  there  is  full 
provision  for  one  w^ho  knows  himself  to  be  a  sinner,  else 
he  could  not  have  any  portion  therein.  To  have  fellow- 
ship with  God  we  must  be  "  in  the  light ;"  and  how  can 
we  be  there?  Only  on  the  ground  of  that  precious 
statement,  "the  blood  of  Jesus  Christ  his  Son  clennseth 
us  from  all  sin."  (1  John  i.)     The   more   we   abide   in 


94  LEVITICUS. 

tliu  light,  the  deeper  will  be  our  sense  of  ever3^thing 
which  is  contrary  to  that  h'ght,  and  the  deeper,  also,  our 
sense  of  the  value  of  that  blood  which  entitles  us  to  be 
there.  The  more  closely  we  walk  with  God,  the  more 
we  shall  know  of  "  the  unsearchable  riches  of  Christ." 

It  is  most  needful  to  be  established  in  the  truth  that 
we  are  in  the  presence  of  God,  only  as  the  partakers  of 
divine  life^  and  as  standing  in  divine  righteousness. 
The  Father  could  only  have  the  prodigal  at  his  table, 
clothed  in  "  the  best  rol)e,"  and  in  all  the  integrity  of 
that  relationship  in  which  He  viewed  hirn.  Had  the 
prodigal  been  left  in  his  rags,  or  placed  "  as  a  hired 
servant "  in  the  house,  we  never  should  have  heard 
those  glorious  words,  "  Let  us  eat  and  be  merr}^ :  for  this 
my  son  was  dead,  and  is  alive  again ;  he  was  lost,  and 
is  found."  Thus  it  is  with  all  true  believers.  Their  old 
nature  is  not  recognized  as  existing,  before  God.  He 
counts  it  dead,  and  so  should  they.  It  is  dead,  to  God 
— dead,  to  faith.  It  must  be  kept  in  the  place  of  death. 
It  is  not  by  improving  our  old  nature  that  we  get  into 
the  divine  presence;  l)ut  as  the  possessors  of  a  new 
nature.  It  was  not  by  repairing  the  rags  of  his  former 
condition  that  the  prodigal  got  a  place  at  the  Father's 
table,  but  by  being  clothed  in  a  robe  which  he  had  never 
seen,  or  thought  of  before.  He  did  not  bring  this  robe 
with  him  from  the  "  far  country,"  neither  did  he  provide 
it  as  he  came  along  ;  but  the  father  had  it  for  him  in  the 
house.  The  prodigal  did  not  make  it,  or  help  to  make 
it;  but  the  father  provided  it  for  him,  and  rejoiced  to 
see  it  on  him.  Thus  it  was  they  sat  down  together,  to 
feed,  in  happy  fellowship,  upon  "  the  fatted  calf" 

J  shall  now  proceed  to  quote  at  length  "the  law  of 


CHAPTER    TIT.  95 

the  sacrifice  of  peace  ofleriiig,"  in  which  wc  shall  fiiul 
some  additional  points  of  much  interest — points  which 
belong  peculiarly  to  itself:  "And  this  is  the  law  of  the 
sacrifice  of  peace  offerings,  which  *he  shall  oiler  unto  the 
Lord.  If  he  offer  it  for  a  thanksgiving,  then  he  shall 
offer  with  the  sacrifice  of  thanksgiving  unleavened  cakes 
mingled  with  oil,  and  unleavened  wafers  anointed  with 
oil,  and  cakes  mingled  with  oil,  of  fine  flour  fried.  Be- 
sides the  cakes,  he  shall  offer  for  his  offering  leavened 
bread  with  the  sacrifice  of  th.anksgiving  of  his  peace 
offerings.  And  of  it  he  shall  offer  one  out  of  the  whole 
oblation  for  an  heave  offering  unto  the  Lord,  and  it  shall 
be  the  priest's  that  sprinklelh  the  blood  of  the  peace 
offerings.  And  the  flesh  of  the  sacrifice  of  his  peace 
offerings  for  thanksgiving  shall  be  eaten  the  same  day 
that  it  is  offered ;  he  shall  not  leave  any  of  it  until  the 
morning.  But  if  the  sacrifice  of  his  offering  be  a  vow, 
or  a  voluntary  offering,  it  shall  be  eaten  the  same  daj^ 
that  he  offereth  his  sacrifice:  and  on  the  morrow  also 
the  remainder  of  it  shall  be  eaten ;  but  the  remainder 
of  the  flesh  of  the  sacrifice  on  the  third  day  shall  be 
burnt  with  fire.  And  if  any  of  the  flesh  of  the  sacri- 
fice of  his  peace  offerings  be  eaten  at  all  on  the  third 
day,  it  shall  not  be  accepted,  neither  shall  it  be  imputed 
unto  him  chat  offereth  it :  it  shall  be  an  abomination, 
and  the  soul  that  eateth  of  it  shall  bear  his  iniquity. 
And  the  flesh  that  toucheth  any  unclean  thing  shall 
not  be  eaten  ;  it  shall  be  burnt  with  fire  :  and  as  for  the 
flesh  all  that  be  clean  shall  eat  thereof.  But  the  soul 
that  eateth  of  the  flesh  of  the  sacrifice  of  peace  offerings 
that  pertain  unto  the  Lord,  having  his  uncleanness  upon 
him,  even   that   soul    shall  be  cut  off  from    his   people. 


9t)  I.VA'ITICUS. 

Moreover,  the  .soul  tl;al  shall  touch  any  unclean  thing, 
as  the  uncleainiess  of  man,  or  any  unclean  beast,  or  any 
abominable!  unclean  thhig,  and  eat  of  the  flesh  of  the 
bacrifice  of  peace  otfeilngs,  which  pertain  unto  the  Lord, 
even  that  soul  shall  be.  cut  off  from  his  people."  (Lev. 
vii.  11— 2L) 

It  is  of  the  utmost  importance  that  we  accurately 
distinguish  between  sin  in  the  Jlesh,  and  sin  on  the  con- 
fidence. If  we  confound  these  two,  our  souls  must, 
necessarily,  be  unhinged,  and  our  worship  marred.  An 
attentive  consideration  of  1  John  i.  8 — 10  will  throw 
much  light  upon  this  subject,  the  understanding  of 
wirich  is  so  essential  to  a  due  appreciation  of  the  entire 
docvrine  of  the  peace  offering,  and  more  especially  of 
that  point  therein  at  which  we  have  now  arrived. 
There  is  no  one  who  will  be  so  conscious  of  indwelling 
sin  as  the  man  who  walks  in  the  light,  ''If  we  say 
that  we  have  do  Kin,  we  deceive  ourselves  and  the  truth 
is  net  in  us/'  In  the  verse  immediately  preceding,  we 
read,  **  the  blood  of  Jesus  Christ  his  Son  cleanseth  us 
from  a/f  sir/."'  Fiere  the  distinction  between  sin  in  us, 
and  sin  on  us.  is  fully  l)rought  out  and  established.  To 
say  tlijil  iIkmv  is  sin  on  the  believer,  in  the  presence  of 
God.  is  to  call  in  question  the  purging  efficacy  of  the 
blood  of  Jesus,  and  to  deny  the  truth  of  the  divine 
reeoi-d.  Ff  the  ])]()od  of  Jesus  can  perfectly  purge,  then 
the  ?)eliever's  conscience  is  perfectly  purged.  The  word 
of  God  thus  puts  the  matter;  and  we  must  ever  re- 
member that  it  is  from  God  Himself  we  are  to  learn 
what  the  true  condition  of  the  believer  is,  in  Ilis  sight. 
We  are  more  disposed  to  be  occupied  in  telling  God 
what  we  uro,  in  ourselves,  than  to  allow  Him  to  tell  us 


CHAPTER   III.  97 

what  wo  arc  in  Christ.  In  other  words,  we  are  more 
taken  up  with  our  own  sell-consciousness,  than  with 
God's  revelation  of  Himself.  God  speaks  to  us  on  the 
ground  of  what  He  is  in  Himself  and  of  what  He  has 
accomplished,  in  Christ.  Such  is  the  nature  and  char- 
acter of  His  revelation  of  which  faith  takes  hold,  and 
thus  fills  the  soul  with  perfect  peace.  God's  revelation 
is  one  thing ;  my  consciousness  is  quite  another. 

But  the  same  word  which  tells  us  we  have  no  sin  oni 
us,  tells  us,  with  equal  force  and  clearness,  that  we 
have  sin  in  us.  "  If  we  say  that  we  have  no  sin, 
we  deceive  ourselves,  and  the  truth  is  not  in  us." 
Every  one  who  has  "  truth  "  in  him,  will  know  that  he 
has  "  sin  "  in  him,  likewise  ;  for  truth  reveals  every  thing 
as  it  is.  What,  then,  are  we  to  do  ?  It  is  our  privilege 
so  to  walk  in  the  power  of  the  new  nature,  that 
the  "  sin  "  which  dwells  in  us  may  not  manifest  itself  in 
the  form  of  "sms."  The  Christian's  position  is  one  of 
victory  and  libert}'-.  He  is  not  only  delivered  from  the 
guilt  of  sin,  but  also  from  sin  as  a  ruling  principle  in 
his  life.  "  Knowing  this,  that  our  old  man  is  crucified 
with  him,  that  the  body  of  sin  might  be  destroyed,  that 
henceforth  we  should  not  serve  sin.     For  he  that  is  dead 

is  freed  from  sin let  not  sin  therefore  reign  in 

your  mortal  body,  that  ye  should  obey  it  in  the  lusts 

thereof For  sin  shall  not  have  dominion  over? 

you:  for  ye  are  not  under  the  law,  but  under  grace." 
(Rom.  vi.  6 — 14.)  Sin  is  there  in  all  its  native  vileness ; 
but  the  believer  is  "dead  to  it."  How?  He  died  in 
Christ.  By  nature  he  was  dead  in  sin.  By  grace  he 
is  dead  to  it.  What  claim  can  anything  or  any  one 
have  upon  a  dead  man?  None  whatever.  Christ 
9  Q 


98  LEVITICUS, 

"died  unto  sin  once/'  and  the  believer  died  iu  Him. 
"Now  if  wo  be  dead  with  Christ,  we  believe  that  we 
shall  also  live  with  him :  knowing  that  Christ  being 
raised  from  the  dead,  dieth  no  more,  death  hath  no  more 
dominion  over  him.  For  in  that  he  died,  he  died  unto 
sin  once:  but  in  that  he  liveth,  he  liveth  unto  God," 
What  is  the  result  of  this  in  reference  to  believers  ? 
"  Likewise  reckon  ye  also  yourselves  to  be  dead  indeed 
■unto  sin,  but  alive  unto  God  through  Jesus  Christ  our 
Lord."  Such  is  the  believer's  unalterable  position, 
before  God!  so  that  it  is  his  holy  privilege  to  enjoy 
freedom  from  sin  as  a  7^uler  over  him,  though  it  ])e  a 
dweller  in  him. 

But,  then,  "if  any  man  sin,"  what  is  to  be  done? 
The  inspired  apostle  furnishes  a  full  and  most  blessed 
answer.  "  If  we  confess  our  sins,  he  is  faithful  and  just 
to  forgive  us  our  sins,  and  to  cleanse  us  from  all 
unrighteousness."  (1  John  i.  9.)  Confession  is  the 
mode  in  which  the  conscience  is  to  be  kept  free.  The 
apostle  does  not  say,  "  If  we  pray  for  pardon,  he  is 
gracious  and  merciful  to  forgive  us."  No  doubt,  it  is 
ever  happy  for  a  child  to  breathe  the  sense  of  need  into 
his  father's  ear — to  tell  him  of  feebleness,  to  confess 
folly,  infirmity,  and  failure.  All  this  is  most  true; 
and,  moreover,  it  is  equally  true  that  our  Father  is 
most  gracious  and  merciful  to  meet  His  children  in  all 
their  weakness  and  ignorance ;  but,  while  all  this  is 
true,  the  Holy  Ghost  declares,  by  the  apostle,  that,  ''if 
we  confess,^'  God  is  ''faithful  and  just  to  forgive." 
Confession,  therefore,  is  the  divine  mode.  A  Christian, 
having  erred,  in  thought,  word,  or  deed,  might  pray  for 
pardon,  for  days  and  months  together,  and  not  have  any 


CHAPTER   111.  99 

assurance,  from  1  Jolni  i.  0,  that  he  was  forgiven; 
whereas  the  moment  he  truly  confesses  his  sin,  before 
God,  it  is  a  simple  matter  of  ftiith  to  know  that  he  is 
perfectly  forgiven  and  perfectly  cleansed. 

There  is  an  immense  moral  diflerence  between  praying 
for  forgiveness,  and  confessing  our  sins,  whether  we 
look  at  it  in  reference  to  the  character  of  God,  the 
sacrifice  of  Christ,  or  the  condition  of  the  soul.  It  is 
quite  possible  that  a  person's  praj-er  may  involve  the 
confession  of  his  sin,  whatever  it  may  happen  to  be, 
and  thus  come  to  the  same  thing.  But,  then,  it  is 
always  well  to  keep  close  to  scripture,  in  what  we  think, 
and  say,  and  do.  It  must  be  evident  that  when  tiie 
Holy  Ghost  speaks  of  confession,  He  does  not  mean 
praying.  And,  it  is  equally  evident  that  He  knows 
there  are  moral  elements  in,  and  practical  results 
flowing  out  of,  confession,  which  do  not  belong  to 
prayer.  In  point  of  fact,  one  has  often  found  that  a 
habit  of  importuning  God  for  the  forgiveness  of  sins, 
displayed  ignorance  as  to  the  way  in  which  God  has 
revealed  Himself  in  the  Person  and  work  of  Christ; 
as  to  the  relation  in  which  the  sacrifice  of  Christ  has 
set  the  believer ;  and  as  to  the  divine  mode  of  getting 
the  conscience  relieved  from  the  burden,  and  purified, 
from  the  soil,  of  sin. 

God  has  been  perfectly  satisfied,  as  to  all  the  be- 
liever's sins,  in  the  cross  of  Christ.  On  that  cross,  a 
full  atonement  was  presented  for  every  jot  and  tittle  of 
sin,  in  the  believer's  nature,  and  on  his  conscience. 
Hence,  therefore,  God  does  not  need  any  further  pro- 
pitiation. He  does  not  need  aught  to  draw  His  heart 
toward  the  believer.     We  do  not  require  to  supplicate 


100  LEVITICUS. 

Him  to  be  "  faith fal  and  just,"  v/hen  His  faithfulness 
and  justice  have  been  so  gloriously  displayed,  vindicated, 
and  answered,  in  the  death  of  Christ.  Our  sins  can 
never  come  into  God's  presence,  inasmuch  as  Christ  who 
bore  them  all,  and  put  them  away,  is  there  instead. 
But,  if  we  sin,  conscience  will  feel  it,  must  feel  it;  yea, 
the  Holy  Ghost  will  make  us  feel  it.  He  cannot  allow 
so  much  as  a  single  light  thought  to  pass  unjudged. 
What  then  ?  Has  our  sin  made  its  way  into  the  pre- 
sence of  God?  Has  it  found  its  place  in  the  unsul- 
lied light  of  the  inner  sanctuary?  God  forbid!  The 
"Advocate"  is  there — "Jesus  Christ  the  righteous," 
to  maintain,  in  unbroken  integrity,  the  relationship  in 
which  we  stand.  But,  though  sin  cannot  affect  God's 
thoughts  in  reference  to  us,  it  can  and  does  affect  our 
thoughts  in  reference  to  Him.*  Though  it  cannot  make 
its  way  into  His  presence,  it  can  make  its  way  into 
ours,  in  a  most  distressing  and  humiliating  manner. 
Though  it  cannot  hide  the  Advocate  from  God's  view, 
it  can  hide  Him  from  ours.  It  gathers,  like  a  thick,  dark 
cloud,  on  our  spiritual  horizon,  so  that  our  souls  cannot 
bask  in  the  blessed  Ijeams  of  our  Father's  countenance. 
It  cannot  affect  our  relationship  with  God,  but  it  can 
very  seriously  affect  our  enjoyment  thereof.  What, 
therefore,  are  wc  to  do  ?     The  word  answers,   "  if  we 

*  The  reader  will  bear  in  mind  that  the  subject  treated  of  in 
the  text,  leaves  wholly  untouched  the  important  and  most 
practical  truth  taught  in  John  xiv.  21 — 23,  namely,  the  pecu- 
liar love  of  the  Father  for  an  obedient  child,  and  the  special 
communion  of  such  a  child  with  the  Father  and  the  Son. 
May  this  tiiith  be  written  on  all  our  hearts,  by  the  pen  of  God 
the  Holy  Ghost ! 


CHAPTER   ni.  101 

confess  our  sins,  he  is  faithful  and  just  to  forgive  us 
our  sins,  and  to  cleanse  us  from  all  unrighteousness." 
Bj  confession,  Ave  get  our  conscience  cleared ;  the  sweet 
sense  of  our  relationship  restored ;  the  dark  cloud  dis- 
persed ;  the  chilling,  withering  influence  removed  ;  our 
thoughts  of  God  set  straight.  Such  is  the  divine 
method  ;  and  we  may  truly  say  that  the  heart  that  knows 
what  it  is  to  have  ever  been  in  the  place  of  confession, 
will  feel  the  divine  power  of  the  apostle's  words,  "  My 
little  children,  these  things  write  I  unto  you,  THAT 
YE  SIN  NOT."     (1  John  ii.  1.) 

Then,  again,  there  is  a  style  of  prajang  for  forgiveness, 
which  involves  a  losing  sight  of  the  perfect  ground  of 
forgiveness,  which  has  been  laid  in  the  sacrifice  of  the 
cross.  If  God  forgives  sins.  He  must  be  "faithful  and 
just,"  in  so  doing.  But  it  is  quite  clear  that  our  prayers, 
be  they  ever  so  sincere  and  earnest,  could  not  form  the 
basis  of  God's  faithfulness  and  justice,  in  forgiving  us 
our  sins.  Nought  save  the  work  of  the  cross  could  do 
this.  There  the  faithfulness  and  justice  of  God  have 
had  their  fullest  establishment,  and  that,  too,  in  imme- 
diate reference  to  our  actual  sins,  as  well  as  to  the  root 
thereof,  in  our  nature.  God  has  already  judged  our 
sins  in  the  Person  of  our  Substitute,  ''on  the  tree;" 
a,nd,  in  the  act  of  confession,  we  judge  ourselves.  This 
is  essential  to  divine  forgiveness  and  restoration.  The 
very  smallest  unconfessed,  unjudged  sin,  on  the  con- 
science, will  entirely  mar  our  communion  with  God.  Sin 
in  us  need  not  do  this;  but  if  we  suffer  sin  to  remain  ori 
us,  we  cannot  have  fellowship  with  God.  He  has  put 
away  our  sins  in  such  a  manner,  as  that  He  can  have  us 
in   His   presence;    and,    so   long   as   we  abide  in   His 


102  LEVITICUS. 

presence,  sin  does  not  trouble  us.  But,  if  we  get  out  of 
His  presence,  and  commit  sin,  even  in  thought,  our 
communion  must,  of  necessity,  be  suspended,  until,  by 
confession,  we  have  got  rid  of  the  sin.  All  this,  I  need 
hardly  add,  is  founded,  exclusively,  upon  the  perfect  sac- 
rifice and  righteous  advocacy  of  the  Lord  Jesus  Christ. 

Finally,  as  to  the  difference  between  prayer  and  con- 
fession, as  respects  the  condition  of  the  heart  before 
God,  and  its  moral  sense  of  the  hatefulness  of  sin,  it 
cannot,  possibly,  be  over-estimated.  It  is  a  much  easier 
thing  to  ask,  in  a  general  way,  for  the  forgiveness  of  our 
sins  than  to  confess  those  sins.  Confession  involves 
self-judgment;  asking  for  forgiveness  may  not,  and,  in 
itself,  does  not.  This  alone  would  be  sufficient  to  point 
out  the  difference.  Self-judgment  is  one  of  the  most 
valuable  and  healthful  exercises  of  the  christian  life  ; 
and,  therefore,  anything  which  produces  it,  must  be 
highly  esteemed  by  every  earnest  Christian. 

The  diilerence  between  asking  for  pardon,  and  con- 
fessing the  sin,  is  continually  exemplified  in  dealing  with 
children.  If  a  child  has  done  anything  wrong,  he  finds 
much  less  difficulty  in  asking  his  father  to  forgive  him, 
than  in  openly  and  unreservedly  confessing  the  wrong. 
In  asking  for  forgiveness,  the  child  may  have  in  his  mind 
a  number  of  things  which  tend  to  lessen  the  sense  of  the 
evil ;  he  may  be  secretly  thinking  that  he  was  not  so 
much  to  blame,  after  all,  though,  to  be  sure,  it  is  only 
proper  to  ask  his  father  to  forgive  him;  whereas,  in 
confessing  the  wrong,  there  is  just  the  one  thing,  and 
that  is  self-judgment.  Further,  in  asking  for  forgiveness, 
the  child  may  be  influenced,  mainly,  by  a  desire  to  escape 
the    consequences  of  his  wrong;   whereas,    a  judicious 


CHAPTER    111.  103 

parent  will  seek  to  produce  a  just  sense  of  Us  niorjil 
evil,  which  can  only  exist  in  connection  with  the  full  con- 
fession of  the  fault — in  connection  with  self-judgment. 

Thus  it  is,  in  reference  to  God's  dealings  with  His 
children,  when  they  do  wrong.  lie  must  have  the 
whole  thing  brought  out  and  thoroughly  judged.  He  will 
make  us  not  only  dread  the  consequences  of  sin — which 
are  unutterable — but  hate  the  thing  itself,  because  of  its 
hatefulness  in  his  sight.  Were  it  possible  for  us,  when 
we  commit  sin,  to  be  forgiven,  merely  for  the  asking, 
our  sense  of  sin,  and  our  shrinking  from  it,  would  not 
be  nearly  so  intense  ;  and,  as  a  consequence,  our  estimate 
of  the  fellowship  with  which  we  are  blessed,  would  not 
be  nearly  so  high.  The  moral  effect  of  all  this  upon 
the  general  tone  of  our  spiritual  constitution,  and  also 
upon  our  whole  character  and  practical  career,  must  be 
obvious  to  every  experienced  Christian.* 

This  entire  train  of  thought  is  intimately  connected 
with,  and  fully  borne  out  by,  two  leading  principles  laid 
down  in  ''the  law  of  the  peace-offering." 

*  The  case  of  Simon  Magus,  in  Acts  viii.,  may  present  a 
difficulty  to  the  reader.  But  of  him,  it  is  sufficient  to  say  that 
one  ' '  in  the  gall  of  bitterness  and  in  the  bond  of  iniquity. ' ' 
could  never  be  set  forth  as  a  model  for  God's  dear  children. 
His  case  in  nowise  interferes  with  the  doctrine  of  1  John  i.  9. 
He  was  not  in  the  relationship  of  a  cliild,  and,  as  a  conse- 
quence, not  a  subject  of  the  advocacy.  I  would  further  add, 
that  the  subject  of  the  Lord's  prayer  is  by  no  means  involved 
in  what  is  stated  above.  I  wish  to  confine  myself  to  the 
immediate  passage  under  consideration.  We  must  ever  avoid 
laying  down  iron  rules.  A  soul  may  cry  to  God,  under  any 
circumstances,  and  ask  for  what  it  needs.  He  is  ever  ready 
to  hear  and  answer. 


104  LEVITICUS. 

In  verse  13,  of  the  seventh  of  Leviticus,  we  read,  "he 
shall  offer  for  his  offering  leavened  bread."     And,   yet, 
at  verse  20,  Ave  read,   "  But  the   soul  that  eateth  of  the 
flesh  of  the  sacrifice  of  peace  offerings,  that  pertain  unto 
the  Lord,  having  his  uncleanness  ujyon  him,  even  that 
soul  shall  be  cut  off  from  his  people."     Here,  we  have 
the  two  things  clearly  set  before  us,  namely,  sin  in  us, 
and  sin  on  us.     "  Leaven  "  was  permitted,  because  there 
was  sin  in  the  worshipper's  nature.    "  Uncleanness  "  was 
forbidden,   because  there  should  be  no  sin  on  the  wor- 
shipper's conscience.     If  sin  be  in  question,  communion 
must  be  out  of  the  question.     God  has  met  and  provided 
for  the  sin,  which  He  knows  to  be  in  us,  by  the  blood  of 
atonement;   and,   hence,   of  the  leavened  bread  in  the 
peace  offering,  we  read,  "  of  it  he  shall  offer   one  out 
of  the   whole    oblation  for  an  heave   offering  unto  the 
Lord,   and  it  shall  be  the  pries fs  that  sprinkleth  the 
blood   of   the  peace   offerings.'^    (ver.    14.)      In    other 
words,  the   "  leaven,"  in  the  worshipper's  nature,  was 
perfectly  met  by  the    "  blood "   of  the    sacrifice.     The 
priest  who  gets  the  leavened  bread,  must  be  the  sprinkler 
of  the  blood.     God  has  put  our  sin  out  of  His  sight  for 
ever.     Though  it  be  in  us,  it  is  not  the  object  on  which 
His  eye  rests.     He  sees  only  the  blood  ;  and,  therefore, 
He  can  go  on  with  us,  and  allow  us  the  most  unhindered 
fellowship  with  Him.     But  if  we  allow  the  "sz>i"  which 
is  in  us  to  develop  itself  in  the  shape  of  "sins,^^  there 
must  be  confession,  forgiveness,  and  cleansing,  ere   we 
can  again  eat  of  the  flesh  of  the  peace  offering.     The 
cutting   off  of  the    worshipper,    because  of  ceremonial 
uncleanness,  answers  to  the  suspension  of  the  believer's 
communion    now,    because    of    unconfessed    sin.       To 


CHAPTER    III.  J05 

attempt  to  have  fellowship  with  God  in  our  sins,  would 
involve  the  blasphemous  insinuation  that  He  could  walk 
in  companionship  with  sin.  "If  we  say  that  we  have 
fellowship  with  him,  and  walk  in  darkness,  we  lie,  and 
do  not  the  truth."  (1  John  i.  G.) 

In  the  light  of  the  foregoing  line  of  truth,  we  may 
easily  see  how  much  Ave  err,  w^hen  we  imagine  it  to  be 
a  mark  of  spirituality  to  be  occupied  with  our  sins. 
Could  sin  or  sins  ever  be  the  ground  or  material  of  our 
communion  with  God?  Assuredly  not.  We  have 
just  seen  that,  so  long  as  sin  is  the  object  before  us, 
communion  must  be  interrupted.  Fellowship  can  only 
be  "  in  the  light ;"  and,  undoubtedly,  there  is  no  sin  in 
the  light.  There  is  nought  to  be  seen  there,  save  the 
blood  which  has  put  our  sins  away,  and  brought  us 
nigh,  and  the  Advocate  which  keeps  us  nigh.  Sin  has 
been  for  ever  obliterated  from  that  platform  on  which 
God  and  the  worshipper  stand  in  hallowed  fellowship. 
What  was  it  which  constituted  the  material  of  com- 
munion between  the  Father  and  the  prodigal  ?  Was  it 
the  rags  of  the  latter?  Was  it  the  husks  of  "the  far 
country?"  By  no  means.  It  was  not  anything  that  the 
prodigal  brought  with  him.  It  was  the  rich  provision 
of  the  Father's  love — "the  fatted  calf."  Thus  it  is  w^ith 
God  and  every  true  worshipper.  They  feed  together,  in 
holy  and  elevated  communion,  upon  Him  w^hose  precious 
blood  has  brought  them  into  everlasting  association,  in 
that  light  to  which  no  sin  can  ever  approach. 

Nor  need  we,  for  an  instant,  suppose  that  true  hu- 
mility is  either  evidenced  or  promoted  by  looking  at,  or 
dw^elling  upon,  our  sins.  An  unhallowed  and  melan- 
choly mopishness  may,  thus,  be  superinduced ;  but  the 


106  LEVITICUS. 

deepest  Imniility  springs  from  a  totally  different  source. 
Whether  was  the  prodigal  an  humbler  man,  "when  he 
came  to  liimself"  in  the  far  country,  or  when  he  came 
to  the  Father's  bosom  and  the  Father's  house?  Is  it 
not  evident  that  the  grace  which  elevates  us  to  the 
loftiest  heights  of  fellowship  with  God,  is  that  alone 
which  leads  us  into  the  most  profound  depths  of  a 
genuine  humility  ?  Unquestionably.  The  humilityj 
which  springs  from  the  i-emoval  of  our  sins,  must  evei' 
be  deeper  than  that  which  springs  from  the  discovery  of 
them.  The  former  connects  us  with  God ;  the  latter  has 
to  do  with  self  The  way  to  be  truly  humble  is  to  walk 
with  God  in  the  intelligence  and  power  of  the  relation- 
ship in  which  He  has  set  us.  He  has  made  us  His 
children ;  and  if  only  we  walk  as  such,  we  shall  be 
humble. 

Ere  leaving  this  part  of  our  subject,  I  would  offer  a 
remark  as  to  the  Lord's  Supper,  which,  as  being  a 
prominent  act  of  the  Church's  communion,  may,  with 
strict  propriety,  be  looked  at  in  connection  ^Yith  the 
doctrine  of  the  peace  offering.  The  intelligent  celebra- 
tion of  the  Lord's  Supper  must  ever  depend  upon  the 
recognition  of  its  purely  eucharistic  or  thanksgiving 
character.  It  is,  very  especially,  a  feast  of  thanksgiving 
— thanksgiving  for  an  accomplished  redemption.  ''The* 
cup  of  blessing  which  we  bless,  is  it  not  the  communion 
of  the  blood  of  Christ  ?  The  bread  which  w^e  break,  is 
it  not  the  communion  of  the  body  of  Christ?''  (1  Cor. 
X.  IG.)  Hence,  a  soul,  bowed  down  under  the  heavy 
burden  of  sin,  cannot,  with  spiritual  intelligence,  eat  the 
Lord's  Supper,  inasmuch,  as  that  feast  is  expressive  of 
the  complete  removal  of  sin  bv  the  death  of  Christ.    "  Ye 


do  show  the  Lord's  death  till  he  eoiiir/'  (1  Cor.  xi.)  In 
the  death  of  Christ,  faith  sees  the  eud  of  everything  that 
pertained  to  our  old-creation  standing;  and,  seeing  that 
the  Lord's  Supper  '' shows  forth ''  that  death,  it  is  to  be 
viewed  as  the  memento  of  the  glorious  fact  that  the  be- 
liever's burden  ot'  sin  was  borne  by  One  who  put  it  away 
for  ever.  It  declares  that  the  chain  of  our  sins,  which 
once  tied  and  bound  us,  has  been  eternally  snapped  by 
the  death  of  Christ,  and  can  never  tie  and  bind  us  again. 
We  gather  round  the  Lord's  table  in  all  the  joy  of  con- 
querors. We  look  back  to  the  cross  where  the  battle 
was  fought  and  won ;  and  we  look  forward  to  the  glory 
where  we  shall  enter  into  the  full  and  eternal  results  of 
the  victory. 

True,  we  have  "  leaven  "  in  us  ;  but  we  have  no  "  un- 
cleanness  "  on  us.  We  are  not  to  gaze  upon  our  sins ; 
but  upon  Him  who  bore  them  on  the  cross,  and  put  them 
away  for  ever.  We  are  not  to  ''  deceive  ourselves  "  by 
the  vain  notion  ''that  we  have  no  sin ''  in  us ;  nor  are  we 
to  deny  the  truth  of  God's  word,  and  the  efficacy  of 
Christ's  blood,  by  refusing  to  rejoice  in  the  precious 
truth  that  we  have  no  sin  on  us,  for  "  the  blood  of  Jesus 
Christ  his  Son  cleanseth  us  from  all  sin."  It  is  trulv 
deplorable  to  oliserve  the  heavy  cloud  that  gathers  round 
the  Supper  of  the  Lord,  in  the  judgment  of  so  many  pro- 
fessing Christians.  It  tends,  as  much  as  anything  else, 
to  reveal  the  immense  amount  of  misai)prehension  which 
obtains,  in  reference  to  the  very  elementary  truths  of  the 
gospel.  In  fact,  we  know  that  when  the  Lord's  Sui)per 
is  resorted  to  on  any  ground  save  that  of  known  salva- 
tion— enjoyed  forgiveness  —  conscious  deliverance,  the 
soul  becomes  wrapped  up  in  thicker  and  darker  mists 


108  -^  LEVITICUS. 

than  ever.  That  which  is  only  a  memorial  of  Christ  is 
used  to  displace  Him.  That  which  celebrates  an  accom- 
plished redemption  is  used  as  a  stepping-stone  thereto. 
It  is  thus  that  the  ordinances  are  abused,  and  souls 
plunged  in  darkness,  confusion,  and  error. 

How  difi'erent  from  this  is  the  beautiful  ordinance  of 
the  peace  offering !  In  this  latter,  looked  at  in  its  typical 
import,  we  see  that  the  moment  the  blood  was  shed,  God 
and  the  worshipper  could  feed  in  happy,  peaceful  fellow- 
ship. Nothing  more  was  needed.  Peace  was  established 
by  the  blood ;  and,  on  that  ground,  the  communion  pro- 
ceeded. A  single  question  as  to  the  establishment  of 
peace  must  be  the  death-blow  to  communion.  If  we  are 
to  be  occupied  with  the  vain  attempt  to  make  peace  with 
God,  we  must  be  total  strangers  to  either  communion  or 
worship.  If  the  blood  of  the  peace  offering  has  not  been 
shed,  it  is  impossible  that  we  can  feed  upon  "  the  wave 
breast"  or  "the  heave  shoulder."  But  if,  on  the  other 
hand,  the  blood  has  been  shed,  then  peace  is  made 
already.  God  Himself  has  made  it,  and  this  is  enough 
for  faith ;  and,  therefore,  by  faith,  we  have  fellowship 
with  God,  in  the  intelligence  and  joy  of  accomplished 
redemption.  We  taste  the  freshness  of  God's  own  joy  in 
that  which  he  has  wrought.  We  feed  upon  Christ,  in 
all  the  fulness  and  blessedness  of  God's  presence. 

This  latter  point  is  connected  with,  and  based  upon, 
another  leading  truth  laid  down  in  ''the  law  of  the 
])eace  offering."  "And  the  flesh  of  the  sacrifice  of  his 
])eace  t)fferings  for  thanksgiving  shall  be  eaten  the  same 
day  that  it  is  offered :  he  shall  not  leave  any  of  it  until 
the  morning."  That  is  to  say,  the  communion  of  the 
worshipper  must  never  be  separated  from  the  sacrifice 


CIIAMKK    HI  109 

on  vvliich  ibat  conumuiion  is  louiKied  So  lon<;'  fis  one 
has  spiritual  iMUTgy  to  maintain  the  connection,  tlic 
worship  and  communion  arc  also  maintained,  in  fresh- 
ness and  aceeptabloness  ;  but  no  longei*.  We  mu.-it  kcrp 
close  to  the  sacrifice,  in  the  spirit  of  our  minds,  the 
affections  of  our  hearts,  and  the  experience  of  our  souls. 
This  will  impart  power  and  permanency  to  our  worship. 
We  may  conjmencc  some  act  or  expression  of  worship, 
with  our  hearts  in  inmiediate  occupation  with  Christ ; 
and,  ere  we  reach  the  close,  we  may  become  occupied 
with  what  we  are  doing  or  saying*,  or  with  the  persons 
who  are  listening-  to  us;  and,  in  ths  way,  fall  into  what 
maybe  termed  "iniquity  in  our  holy  things."  This  is 
deeply  solemn,  and  should  make  u.-i  very  watchful.  We 
may  begin  our  worship  in  the  Spirit  and  end  in  the  flesh. 
Our  care  should  ever  be,  not  to  suifer  ourselves  to  prt)- 
ceed  for  a  single  moment  beyond  the  energy  of  the  Spirit, 
at  the  time ;  for  the  Spirit  will  always  keep  us  occupied 
directly  with  Christ.  If  the  Holy  Ghost  produces  "  five 
words  "  of  worship  or  thanksgiving,  let  us  utier  the  five 
and  have  done.  If  we  proceed  further,  we  are  eating  the 
flesh  of  our  sacriiice  beyond  the  time ;  and,  so  far  from 
its  being  "accepted,"  it  is,  really,  'an  abomination." 
Let  us  remember  this,  and  be  v/atcbful.  It  need  not 
alarm  us.  God  would  have  us  led  by  the  Spirit,  and  so 
filled  with  Christ  in  all  our  worship.  He  can  only  ac- 
cept of  that  which  is  divine ;  and,  therefore.  He  would 
have  us  presenting  that  only  which  is  divine. 

"  But  if  the   sacrifice  of   his  ofifering  be  a  vow  or  a 

voluntary  offering,  it  shall  be  eaten  the  same  day  that 

he   oflfereth   his   sacrifice:   and  on  the  morrow  also  the 

remmnder  of  it  shall  be  eaten:'  (Chap.  vii.  Ifi.)     When 

10 


110  LKVITTCUS. 

the  soul  goes  forth  to  God  in  a  voluntary  act  of  wor.>liip, 
Buc'h  worship  will  be  the  result  of  a  larger  measure  of 
.spiritual  energy  than  where  it  merely  Bprings  from  some 
special  mercy  experienced  at  the  time.  If  one  has  been 
visited  with  some  marked  favor  from  the  Lord's  own 
hand,  the  soul,  at  once,  ascends  in  thanksgiving.  In 
this  case,  the  worship  is  awakened  by,  and  connected 
with,  that  favor  or  mercy,  whatever  it  may  happen  to 
be,  and  there  it  ends.  But,  where  the  heart  is  led  forth 
by  the  Holy  Ghost  in  some  voluntary  or  deliberate  ex- 
pression of  praise,  it  will  be  of  a  more  enduring  character. 
But  spiritual  worship  will  always  connect  itself  with  the 
precious  sacrifice  of  Christ. 

*'  The  remainder  of  the  lh;sh  of  the  sacrifice,  on  the 
third  day,  shall  be  burnt  with  fire.  And  if  any  of  the 
flesh  of  the  sacrifice  of  his  peace  offerings  be  eaten  at  all 
on  the  third  day,  it  shall  not  be  accepted,  neither  shall  ii 
be  imputed  unto  him  that  offereth  it:  it  shall  be  an 
a))ominalion,  and  the  soul  that  eateth  of  it  shall  bear  his 
iniquity."  Nothing  is  of  any  value,  in  the  judgment  of 
God,  which  is  not  immediately  connected  with  Christ. 
There  may  be  a  great  deal  of  what  looks  like  worship, 
which  is,  after  all,  the  mere  excitement  and  outgoing  of 
natural  feeling.  There  maV  be  much  apparent  devotion, 
which  is,  merely,  fleshly  pietism.  Nature  may  be  acted 
{upon,  in  a  religious  way,  by  a  variety  of  things,  such  as 
pomp,  ceremony,  and  ])arade,  tones  and  attitudes,  robes 
and  vestments,  an  eloquent  liturgy,  all  the  varied  attrac- 
tioas  of  a  splendid  ritualism,  while  there  may  be  a  total 
al)sence  of  spiritual  worship.  Yea,  it  not  unfrequently 
hup))ens  that  the  very  same  tastes  and  tendencies  which 
arc  called  forth  and  gratified  by  the  splendid  appliances 


CHAPTER   III.  Ill 

of  so-calied  religious  worship,  would  liud  most  ouiled 
aliniont  at  the  opera  or  in  the  conoert^room. 

All  this  has  to  be  watched  against  by  those  who  de- 
sire to  remember  that  "  God  is  a  spirit,  and  they  that 
worship  him  must  worship  him  in  spirit  and  in  truth." 
(John  iv.)  Religion,  so-called,  is  at  this  moment,  deck- 
ing herself  with  her  most  powerful  charms.  Casting 
off  the  grossness  of  the  middle  ages,  she  is  calling  to  her 
aid  all  the  resources  of  refined  taste,  and  of  a  cultivated 
and  enlightened  age.  Sculpture,  music,  and  painting, 
are  pouring  their  rich  treasures  into  her  lap,  in  order 
that  she  may,  therewith,  prepare  a  powerful  opiate  to 
lull  the  thoughtless  multitude  into  a  slumber,  which  shall 
only  be  broken  in  upon  by  the  unutterable  horrors  of 
death,  judgment,  and  the  lake  of  fire.  She,  too,  can  say, 
""  I  have  peare  offerings  with  me ;  th'<^  day  have  I  paid 

ni}^  voics I  have  decked  my  lied  with  coverings 

of  tapestry,  with  carved  works,  with  fine  linen  of  Egypt. 
I  have  perfumed  my  bed  with  myrrh,  aloes,  and  cinna- 
mon." (Prov.  vii.)  Thus  does  corrupt  religion  allure, 
by  her  powerful  influence,  those  who  will  not  hearken 
to  wisdom's  heavenly  voice. 

Reader,  beware  of  all  this.  See  that  your  worship 
stands  inseparably  connected  with  the  work  of  the  cross. 
See  that  Christ  is  the  ground,  Christ  the  material,  and 
the  Holy  Ghost  the  power  of  your  worship.  Take  care 
that  your  outward  act  of  worship  does  not  stretch  itself 
beyond  the  inward  power.  It  demands  much  watchful- 
ness to  keep  clear  of  this  evil.  Its  incipient  workings 
are  most  difficult  to  be  detected  and  counteracted.  We 
may  commence  a  hymn  in  the  true  spirit  of  worship, 
and.  through  lack   of  spiritual  po^^-el•.    we  may,  ere   we 


112  Li;VJTiciy. 

reach  the  close,  fall  into  the  evil  which  aiiriwtu-s  to  ihe 
ceremonial  act  of  eating  the  flesh  of  the  peace  offering 
on  the  third  day.  Our  only  security  is  in  keeping  close 
to  Jesus.  If  we  lift  up  our  hearts  in  "thanksgiving," 
for  some  special  mercy,  let  us  do  so  m  the  power  of  the 
name  and  sacrifice  of  Christ.  If  our  st3uls  go  forth  in 
"  voluntary "  worship,  let  it  ])e  in  the  energy  of  the 
Holy  Ghost.  In  this  way  shall  our  worship  exhibit 
that  freshness,  that  fragrance,  that  depth  of  tone,  that 
moral  elevation,  which  must  result  from  having  the 
Father  as  the  object,  the  Son  as  the  ground,  and  the 
Holy  Ghost  as  the  power  of  our  worship. 

Thus  may  it  be.  *0  l.ord,  with  ii.ll  thy  worshipping  peo- 
ple, until  we  find  ourselves,  body,  soul,  and  spirit,  in  (he 
security  of  thine  ovs-n  eterna]  presence,  beyond  the  reach 
of  all  the  unhallowed  influences  of  false  worship  and 
corrupt  religion,  and  also  beyoiidthe  reach  of  the  various 
hindrances  which  arise  from  these  bodies  of  sin  and 
death  which  we  carrv  aboul  with  tis ! 


Note. — It  is  interesting  to  observe  that,  although  the 
peace  offering  itself  stands  third  in  order,  3^et  "the  law" 
thereof  is  given  us  last  of  all.  This  circumstance  is  not 
without  its  import.  There  is  none  of  the  offerings  in 
which  the  communion  of  the  worshipper  is  so  fully  un- 
folded as  in  the  peace  offering.  In  the  burnt  offering,  it 
is  Christ  offering  Himself  to  God.  In  the  meat  offering, 
we  have  Christ's  perfect  humanity.  Then,  passing  on 
to  the  sin  offering,  we  learn  that  ain,  in  its  root,  is  fully 
met.  In  the  trespass  offering,  there  is  a  full  answer  to 
the  actual  ,s//?.s-   in  the  life.     15ut,  in  none  is  the  doctrine 


CHAPTER    TV  ,    ETC.  113 

of  the  eomniuniou  of  the  worshipper  untblded.  This 
latter  bclong-s  to  "the  peace  offerinir;"  and,  hence,  I 
believe,  the  position  which  the  law  of  that  olTering 
occupies.  It  comes  in,  at  the  close  of  all,  thereby  teach- 
ing us  that,  when  it  becomes  a  question  of  the  soul's 
feeding  upon  Christ,  it  must  be  a  full  Christ,  looked  at 
in  every  possible  phase  of  His  life.  His  character,  His 
Person,  His  work.  His  offices.  And,  furthermore,  that, 
when  we  shall  have  done,  for  ever,  with  sin  and  sins, 
we  shall  delight  in  Christ,  and  feed  upon  Him,  through- 
out the  everlasting  ages.  It  would,  I  believe,  be  a 
serious  defect  in  our  study  of  the  otl'erings,  were  we  to 
pass  over  a  circumstance  so  worthy  of  notice  as  the 
above.  If  "  the  law  of  the  peace  offering  "  were  given 
in  the  order  in  which  the  offering  itself  occurs,  it  would 
come  in  immediately  after  the  law  of  the  meat  offering; 
but,  instead  of  that,  "the  law  of  the  sin  offering,"  and 
''  the  law  of  the  trespass  offering  "  are  given,  and,  then, 
"the  law  of  the  peace  offering"  closes  the  entire. 


CHAPTER  IV.— r.  13. 

Having  considered   the   "  sweet   savor "  offerings,  we 

now  approach    the  "sacrifices    for    sin."     These  were 

divided    into    two  classes,  namely,  sin    otferings    and 

trespass   offerings.  Of   the   former,   there   were   three 

grades;    first,    the  offering    for   "the    priest    that    is 

anointed,"    and  for  "  the  whole  congregation."     These 
n 


114  LKVITICUS. 

two  were  the  same  in  their  rites  and  eeremonics. 
(Compare  ver.  3 — 12,  with  ver.  18 — 21.)  It  was  the 
same  in  result,  whether  it  were  the  representative  of 
the  assembly,  or  the  assembly  itself,  that  siuncd.  In 
either  case  there  were  three  things  involved :  God's 
dwelling'-place  in  the  assembly,  the  worship  of  the 
assembly,  and  individual  conscience.  Now,  inasmuch 
as  all  three  depended  upon  the  blood,  we  find,  in  the 
first  grade  of  sin  offering,  there  Avere  three  things  done 
with  the  blood.  It  was  sprinkled  ''seven  times  before 
the  Lord,  before  the  vail  of  tlie  sanctuary. ^^  This 
secured  Jehovah's  relationship  with  the  people,  and  His 
dwelling  in  their  midst.  Again,  we  read,  "  The  priest 
shall  put  some  of  the  blood  upon  the  horns  of  the  altar 
of  sweet  incense  before  the  Lord,  which  is  in  the  taber- 
nacle of  the  congregation."  This  secured  the  worship 
of  the  assembly.  By  putting  the  blood  upon  "  the 
golden  altar,"  the  true  basis  of  worship  was  preserved ; 
so  that  the  flame  of  the  incense  and  the  fragrance 
thereof  might  continually  ascend.  Finally,  "  He  shall 
pour  all  the  blood  of  the  bullock  at  the  bottom  of  the 
altar  of  the  burnt  oifering,  which  is  at  the  door  of  the 
tabernacle  of  the  congregation."  lEere  we  have  the 
claims  of  individual  conscience  fully  answered ;  for  the 
brazen  altar  w^as  the  place  of  individual  approach.  It 
was  the  place  where  God  met  the  sinner. 

In  the  two  remaining  grades,  for  "  a  ruler"  or  "  one 
of  the  conmion  people,"  it  was  merely  a  question  of 
individual  conscience  ;  and,  therefore,  there  was  only 
one  thing  done  with  the  blood.  It  was  all  poured  "  at 
the  bottom  of  the  altar  of  burnt  offering,"  (Comp.  ver. 
T  with  ver.   25,  30.)     There  is  divine  precision  in  all 


CIUPTER    IV.,    KTC.  114 

this,  which  demands  the  close  atieiition  of  my  iTjidtT. 
if  only  he  desires  to  enter  into  the  marvellous  detail  u( 
this  type.* 


•"  There  is  this  difference  between  the  OiTering  for  "  a  ruler," 
aiid  for  '"One  of  the  common  i>cople  :"  in  the  former,  it  was 
"a  'male  without  blemish  ;  "  in  the  latter,  "a  female  without 
blemish."  The  sin  of  a  ruler  would,  necessarily,  exei-t  a  wider 
influence  than  that  of  a  common  person  ;  and.  therefore,  a 
more  powerful  application  of  the  value  of  the  blood  was 
needed.  In  chapter  v.  13,  we  find  cases  demanding  a  still 
lower  ai)plication  of  the  sin  offerijig — cases  of  swearing  and  of 
touching  any  uncleanness,  in  which  "the  tenth  part  of  an 
ephah  of  fine  flour"  was  admitted  as  a  sin  offering.  (Sec 
chap.  V.  11 — 13.)  What  a  contrast  between  the  view  of  atone- 
ment presented  by  a  ruler's  bullock,  and  a  poor  man's  handful 
of  flour  !  And  yet,  in  the  latter,  just  as  truly  as  in  the  fonner, 
we  read.  ' '  it  shall  be  forgiven  him. ' ' 

The  reader  will  observe  that  chapter  v.  1  — 13,  ibrnis  a  part 
of  chapter  iv.  Both  are  comprehended  under  one  head,  and 
present  the  doctrine  of  sin  oficring,  in  all  its  applications,  from 
the  bullock  to  the  handful  of  flour.  Each  clar^s  of  ofTci-ing  is 
introduced  by  the  words,  "  And  the  Lord  spake  unto  Moses." 
Thus,  for  example,  the  sweet  savor  offerings  (chap.  i. — iii. )  r.ro 
introduced  by  the  words,  "The  Lord  called  unto  Moses."' 
These  words  are  not  repeated  until  chap.  iv.  1,  whore  they 
introduce  the  sin  offering.  They  occur  again  at  chap.  v.  11, 
where  they  introduce  the  trespass  offering  for  wrongs  done 
"in  the  holy  things  of  the  Lord;"  and  again  at  chap.  vi.  1, 
where  they  introduce  the  trespass  offering  for  wrongs  done  to 
one's  neighbor. 

This  classification  is  beautifully  simple,  and  will  help  llio 
reader  to  understand  the  different  classes  of  oficring.  As  to 
the  different  grades  in  each  class,  whether  -'a  buUucl:.'"  "a 
ram,"  "a  female,"  "a  bird,"  or  "  a  handfid  of  flour,"  they 
would  seem  to  be  so  many  varied  app.lications  of  the  same 
grand  truth. 


lift  LEVITICUS.  / 

The  effect  of  individual  sin  could  not  extend  beyond 
individual  conscience.  The  sin  of  ''  a  ruler."  or  of 
"  one  of  the  common  people,"  could  not,  in  its  influence, 
reach  "  the  altar  of  incense  " — the  place  of  priestly 
worship.  Neither  could  it  reach  to  ''the  vail  of  the 
sanctuary  "—the  sacred  boundary  of  God's  dwelling- 
place  in  the  midst  of  His  people.  It  is  well  to  ponder 
this.  We  must  never  raise  a  question  of  personal  sin 
or  failure,  in  the  place  of  priestly  worship,  or  in  the 
assembly.  It  must  be  settled  in  the  place  of  personal 
approach.  Many  err  as  to  this.  They  come  into  the 
assembly,  or  into  the  ostensible  place  of  priestly  wor- 
ship, with  their  conscience  defiled,  and  thus  drag  down 
the  whole  assembly  and  mar  its  worship.  This  should 
bo  closely  looked  into,  and  carefully  guarded  against. 
We  need  to  walk  more  watchfully,  in  order  that  our 
conscience  may  ever  be  in  the  light.  And  when  we 
fail,  as,  alas !  we  do  in  many  things,  let  us  have  to  do 
with  God,  in  secret,  about  our  failure,  in  order  that  true 
worship,  and  the  true  position  of  the  assembly  may 
always  be  kept,  with  fulness  and  clearness,  before  the 
soul. 

Having  said  thus  much  as  to  tlie  three  grades  of  sin 
offering,  we  shall  proceed  to  examine,  in  detail,  the 
principles  unfolded  in  the  first  of  these.  In  so  doing, 
we  sliall  be  able  to  form,  in  some  measure,  a  just  con- 
ception of  the  principles  of  all.  Before,  however,  entei'- 
ing  upon  the  direct  comparison  already  proposed,  I  would" 
call  my  reader's  attention  to  a  very  prominent  point  set 
forth  in  the  second  verse  of  this  fourth  chapter.  It  is 
contained  in  the  expression,  "  If  a  soul  shall  sin  through 
ignorance.''^    This  presents  a  truth  of  the  deepest  blessed- 


CIlArTER   IV.,    IfC.  1 17 

•n(\ss,  ill  corinecliou  with  tlK3  atonc^iiK-nt  A'  tlie  Lord  .J('c;u.4 
Christ.  In  conlciDplatiiig  that  alonciiicnt,  wc  ava  \n- 
tiuitoly  more  than  the  mere  t^atisfaction  of  the  claims  of 
consc.cnce,  even  though  that  con.seience  had  reached  the 
highest  point  of  refined  sensibihty.  It  is  our  privilegre 
to  fcec,  tlierein,  thai  vvhi(;h  has  fully  satisfied  all  the  claims 
of  divine  holiiiess,  divine  justice,  and  divine  majestv. 
Ihe  hoiiuess'of  God's  dwelling-piaee,  and  the  grcauid  t.f 
Ilis  association  with  His  people,  could  never  be  reguiael 
by  the  standard  of  man's  conscience,  iio  inaiier  huw  h'gh 
the  standard  might  l)e.  There  are  many  things  wh(  h 
man's  conscience  would  pass  over — many  things  which 
might  escape  man's  cognizance — many  things  which 
his  heart  might  deem  all  right,  which  God  could  not 
tolerate;  and,  which,  as  a  consequence,  would  interfere 
with  man's  approach  to,  his  worship  of,  and  his  relation- 
ship with  God.  Wherefore,  if  the  atonement  of  Christ 
merely  made  provision  for  such  sins  as  come  within  the 
compass  of  man's  apprehension.  W(?  should  find  ou'-selves 
very  far  short  of  the  true  ground  of  peace.  We  need  to 
uiKlerstand  that  sin  has  been  atoned  for,  according  to 
God's  measurement  thereof — that  the  claims  of  His  throne 
have  been  perfectly  answered — that  sin,  as  seen  in  the 
light  of  His  inflexible  holiness,  has  been  divinely  judged. 
This  is  what  gives  setled  peace  to  the  soul.  A  full 
atonement  has  been  made  for  the  believer's  sins  of 
ignorance,  as  well  as  for  his  known  sins.  The  sacrifice 
of  Christ  lays  the  foundation  of  his  relationship  and 
fellowship  with  God,  according  to  the  divine  estimate  of 
the  claims  thereof. 

A  clear  sense  of  this  is  of  unspeakable  value.     Unless 
this  feature  of  the  atonement  be  laid  hold  of.  there  can- 


118  LEVITICUS. 

not  be  settled  peace;  nor  will  there  be  any  just  moral 
sense  of  the  extent  and  lalness  of  the  work  of  Christ,  or 
of  the  true  nature  of  the  relationship  founded  thereon. 
God  kneAV  what  was  needed  in  order  that  man  might  be 
in  His  presence  without  a  single  misgiving;  and  lie  has 
made  ample  provision  for  it  in  the  cross.  Fellowship 
between  God  and  man  were  utterly  impossible  if  sin  had 
not  been  disposed  of,  according  to  God's  thoughts  about 
it :  for,  albeit  man's  conscience  were  satisfied,  the  ques- 
tion would  be  ever  suggesting  itself.  Has  God  been 
satisfied  ?  If  this  question  could  not  be  answered  in  the 
affirmative,  fellowship  could  never  subsist.*  The  thou3:ht 
would  be  continually  intruding  itself  upon  the  heart, 
that  thmgs  were  ma.nifesting  themselves  in  the  details  of 
life,  which  divine  holiness  could  not  tolerate.  True,  we 
might  be  doing  such  things  "through  ignorance;"  but 
this  could  not  alter  the  matter  before  God,  inasmuch  as 
all  is  known  to  Him.  Hence,  there  would  be  continual 
apprehension,  doubt,  and  misgiving.  All  these  things 
are  divinely  met  by  the  fact  that  sin  has  been  atoned  for, 
not  according  to  our  "'  ignorance,"  but  according  to  God's 
knowledge.  The  assurance  of  this  gives  great  rest  to 
the  heart  and  conscience.  All  God's  claims  have  been 
answered  by  His  own  work.     He  Himself  has  made  the 


*  I  would  desire  it  to  be  paii:iculai*ly  remembered,  tliat  the 
point  before  us  in  the  text  is  simply  Ptonemcnt.  The  Chris- 
tian reader  is  fully  aware,  I  doubt  not,  that  the  iDOssession  of 
"the  divine  nature"  is  cssentiiil  to  fellowship  with  God.  I 
not  only  need  a  title  to  approach  God,  but  a  nature  to  enjoy 
llhn.  The  soul  that  "believes  in  the  name  of  the  only-be- 
gotten Son  of  God  "  has  both  the  one  and  the  other.  (See 
John  i.  12,  13  ;  iii.  86;  v.  24  ;  xx.  31  ;  1  J(»hn  v.  11—13.) 


CHAPTER   IV..    FTC.  119 

provision;  and,  therefore,  the  more  refined  the  believer's 
conscience  becomes,  under  the  combined  action  of  thr 
word  and  Spirit  of  God — the  more  he  «>,-ro\\s  in  a 
divinely-adjusted  sense  of  all  that  morally  belits  the 
sanctuar}^ — the  more  keenly  alive  Ik;  becomes  to  every 
thing  which  is  unsuited  to  the  divine  presence,  the 
fuller,  clearer,  deepei',  and  more  vig-orous  will  be  his 
apprehension  of  the  intinite  value  of  that  sin  offering 
which  has  uot  only  travelled  beyond  the  utmost  bounds 
of  human  conscience,  but  also  met,  in  absolute  perfec- 
tion, all  the  requirements  of  divine  holiness. 

Nothing  can  more  forcibly  express  man's  iilcompetency 
to  deal  with  sin,  than  the  fact  of  there  being  such  a 
thing  as  a  "  sin  of  ignorance."  How  could  he  deal  with 
that  which  he  knows  not  ?  How  could  he  dispose  of 
that  which  has  never  even  come  within  the  range  of  his 
conscience?  Impossible.  ]\Ian's  ignorance  of  sin  proves 
his  total  inability  to  put  it  away.  If  he  does  not  know 
of  it,  what  can  he  do  about  it?  Nothing.  He  is  as 
powerless  as  he  is  ignorant.  Nor  is  this  all.  The  fact 
of  a  "  sin  of  ignorance"  demonstrates,  most  clearly,  the 
uncertainty  vrhich  must  attend  upon  every  settlement  of 
the  question  of  sin,  in  which  no  higher  claims  have  been 
responded  to  than  those  put  forth  by  the  most  refined 
human  conscience.  There  can  never  be  settled  peac(; 
upon  this  ground.  There  will  always  be  the  painful 
apprehension  that  there  is  something  wrong  underneath. 
If  the  heart  be  not  led  into  settled  repose  by  the  scrip- 
ture testimony  that  the  inflexible  claims  of  divine  Jus- 
tice have  been  answered,  there  must,  of  neccssit}',  bo  a 
sensation  of  uneasiness,  and  every  such  sensation  pre- 
sents a  barrier  to  our  w^orship,  our  comnumion,  and  our 


1-20  LKVlTTOUfi. 

testiuioiiy.  If  1  am  uneasy  in  reference  to  the  settle- 
ment of  the  question  of  sin,  I  cannot  worship;  I  cannot 
enjoy  communion,  either  with  God  or  His  people;  nor 
can  I  be  an  intelligent  or  effective  witness  for  Christ. 
The  heart  must  be  at  rest,  before  God,  as  to  the  perfect 
remission  of  .sin,  ere  we  can  "worship  him  in  spirit  and 
in  truth."  If  there  l)e  guilt  on  the  conscience,  there 
must  be  terror  in  the  heart ;  and,  assuredly,  a  heart 
filled  with  terror  cannot  be  a  happy  or  a  w^orshipping 
heart.  It  is  only  from  a  heart  filled  with  that  sweet 
and  s;iei-ed  repose  wdiich  the  blood  of  Christ  imparts, 
that  true  and  acceptable  worship  can  ascend  to  the 
Fatlier.  The  same  principle  holds  good  with  respect  to 
our  fellowship  with  the  people  of  God,  and  our  service 
and  testimony  amongst  men.  All  must  rest  upon  the 
foundiition  of  settled  peace;  and  this  peace  rests  upon 
the  foundation  of  a  perfectly  purged  conscience;  and  this 
purged  conscience  rests  upon  the  foundation  of  the  per- 
fect remission  of  all  our  sins,  whether  they  be  sins  of 
knowledge  or  sins  of  ignorance. 

^A'e  shall  now  proceed  to  compare  the  sin  offering  with 
the  burnt  offering,  in  doing  which,  w^e  shall  find  two  very 
diflxM-ent  aspects  o;"  Christ.  But,  although,  the  aspects  are . 
different,  it  is  one  and  the  same  Christ;  and,  h(!nce,  the 
sacritice,  in  each  case,  was  "without  blemish."  This  is 
easily  unfh^rstood.  It  matters  not  in  wdiat  aspect  we 
contemplate  the  Lord  Jesus  Christ,  He  must  ever  be 
seen  as  the  same  pure,  spotless,  holy,  perfect  one.  True, 
He  d'd,  in  His  abounding  grace,  stoop  to  be  the  sin- 
beaix^r  of  His  people;  but  it  was  a  perfect,  spotless 
Christ  who  did  so;  and  it  would  be  nothing  short  of 
diabolical  wickedness  to  take  occasion,  from  the  depth  of 


(JIIAPTER    IV.,    KTO.  121 

His  bumilialion,  to  taniisli  the  per.soiial  gl<»ry  of  the 
I'jumbied  One.  The  intrinsic  excellence,  the  unsullied 
purity,  and  the  divine  gloiy  of  our  blessed  Lord  ai)pear 
in  the  sin  offering,  as  fully  as  in  the  burnt  offering.  It 
matters  not  in  what  relationship  He  stands,  what  office 
He  fills,  what  work  He  performs,  what  position  He 
occupies,  His  personal  glories  shine  out,  in  all  their 
divine  effulgence. 

This  truth  of  one  and  the  same  Christ,  whether  in  the 
burnt  offering,  or  in  the  sin  offering,  is  seen,  not  only  in 
the  fact  that,  in  each  case,  the  offering  was  "  without 
blemish,"  but,  also,  in  "the  law  of  the  sin  offering," 
where  we  read,  "this  is  the  law  of  the  sin  offering:  in 
the  place  where  the  Imrnt  offering  is  killed  shall  the  sin 
offering  be  killed  before  the  I^ord  :  it  is  most  holy."  (Ia'v. 
vi.  25.)  Both  types  })oint  to  one  niid  the  same  great 
Antitype,  though  they  present  Him  in  such  contrasted 
aspects  of  His  work.  In  the  ))urnt  offering,  Christ  is 
seen  meeting  the  divine  affections  ;  in  the  sin  offering, 
He  is  seen  meeting  the  depths  of  human  need.  That 
presents  Him  to  us  as  the  Acconqdishfr  of  the  will  of 
God;  this,  as  the  Bearer  of  the  sin  of  man.  In  the 
former,  we  are  taught  the  preciousness  of  the  sacrifice; 
in  the  latter,  the  hatc^fulness  of  sin.  Thus  much,  as  to 
the  two  offerings,  in  the  main.  The  most  mhiute  exami- 
nation of  the  details  will  only  tend  to  establish  the  mind 
in  the  truth  of  this  general  statement. 

In  the  first  place,  when  considering  the  burnt  offering, 
we  observed  that  it  was  a  voluntary  offering.  "  H(i 
shall  offer  it  of  his  own  voluntary  will."*     Now,  the 


*  Some  may  find  difficulty  in  the  fact  that  the  word  "  volun, 
tary  "  has  reference  to  the  worshipper  and  not  to  the  sacrifice  ; 


11 


122  LKVlTIOUri. 

word  "  voluntary  "  does  not  occur  in  the  siu  otFeriiig. 
This  is  precisely  what  we  might  expect.  It  is  in  full 
keeping  with  the. specific  object  of  the  Holy  Ghost,  in 
the  burnt  ofiering,  to  set  it  forth  as  a  free-will  offering. 
It  was  Christ's  meat  and  drink  to  do  the  will  of  God, 
whatever  that  will  might  be.  He  never  thought  of  in- 
quiring what  ingredients  were  in  the  cup  which  the 
Father  was  putting  into  His  hand.  It  was  quite 
sufficient  for  Him  that  the  Father  had  mingled  it. 
Thus  it  was  with  the  Lord  Jesus  as  foreshadowed  by  the 
burnt  offering.  But,  in  the  sin  offering,  we  have  quite 
a  different  line  of  truth  unfolded.  This  type  introduces 
Christ  to  our  thoughts,  not  as  the  "  voluntary  "  Accom- 
plisher  of  the  will  of  God,  but  as  the  Bearer  of  that 
terrible  thing  called  "  sin,"  and  the  Endurer  of  all  its 
appalling  consequences,  of  which  the  most  appalling,  to 
Him,  was  the  hiding  of  God's  countenance.  Hence,  the 
word  "  voluntary  "  would  not  harmonize  with  the  object 
of  the  Spirit,  in  the  sin  offering.  It  would  be  as  com- 
pletely out  of  place,  in  that  type,  as  it  is  divinely  in 
place,  in  the  burnt  offering.  Its  presence  and  its  a)> 
sence  are  alike  divine ;  and  both  alike  exhibit  the  perfect, 
the  divine  precision  of  the  types  of  Leviticus. 

Now,  the  point  of  contrast  which  we  have  been  con- 
sidering, explains,  or  rather  harmonizes,  two  expressions 
used  by  our  Lord.  He  says,  on  one  occasion,  '*  the  cup 
which  my  Father  Imth  given  me,  shall  I  not  drink  it  ?  " 

but  this  can,  in  no  wise,  affect  the  doctrine  put  forward  in  the 
text,  which  is  founded  upon  th6  fact  that  a  special  word  used 
in  the  burnt  offering  is  omitted  in  the  sin  offering.  The  con- 
trast holds  good,  whether  we  think  of  the  offerer  or  the 
offering. 


ClIAPTKR    IV.,    KTC.  123 

And,  again,  "  Father,  if  it  he  possihle,  let  this  cup 
pass  from  me."  The  former  of  these  expressions  was 
the  full  carrying  out  of  the  words  with  which  He  en- 
tered upon  His  course,  namely,  "  Lo,  I  come,  to  do  thy 
will,  O  God  ; "  and,  moreover,  it  is  the  utterance  of 
Christ,  as  the  burnt  ofiering.  The  latter^  on  the  other 
hand,  is  the  utterance  of  Christ,  wlien  contemplating 
the  place  which  He  was  about  to  occupy,  as  the  sin 
offering.  What  that  place  v.\as,  and  what  was  inv^olved 
to  Him,  in  taking  it,  we  shall  see,  as  we  proceed  ;  but  it 
is  iuieresting  and  instructive  to  find  the  entire  doctrine 
of  the  two  offerings  involved,  as  it  were,  in  the  fact  that 
a  single  word  introduced  in  the  one  is  omitted  in  the 
other.  If,  in  the  burnt  offering,  we  find  the  perfect 
readiness  of  heart  with  which  Christ  offered  Himself 
for  the  accomplishment  of  the  will  of  God  ;  then,  in  the 
sin  offering,  we  find  how  perfectly  He  entered  into  all 
the  consequences  of  man's  sin,  and  how  He  travelled 
into  the  most  remote  distance  of  man's  position  as  re- 
gards God.  He  delighted  to  do  the  will  of  God  ;  Ho 
shrank  from  losing,  for  a  moment,  the  light  of  His  blessed 
countenance.  No  one  offering  could  have  foreshadowed 
Him  in  both  these  phases.  We  needed  a  type  to  present 
Him  to  us  as  One  delighting  to  do  the  will  of  God ;  and 
we  needed  a  type  to  present  Him  to  us  as  One  whose 
holy  nature  shrank  from  the  consequences  of  imputed  sin. 
Blessed  be  God,  we  have  both.  The  burnt  offering  fftr- 
nishes  the  one,  the  sin  offering  the  other.  Wherefore, 
the  more  fully  we  enter  into  the  devotion  of  Christ's 
heart  to  God,  the  more  fully  we  shall  apprehend  II is  ab- 
horrence of  sin  ;  and  vice  verm.  Each  throws  the  other 
into  relief;  and  the  use  of  the  word  "  voluntary  "  in  the 


124  LFAITICUS. 

one,  and  not  in  the  other,  fixes  the  leading  import  of 
each. 

But,  it  may  be  said,  "  Was  it  not  the  Avill  of  God  that 
Christ  should  offer  Himself  as  an  atonement  for  sin  ? 
And,  if  so,  how  could  there  be  aught  of  shrinking  from 
the  accomplishment  of  that  will  ?  "  Assuredly,  it  was 
*'  the  determinate  counsel  "  of  God  that  Christ  should 
suffer ;  and,  moreover,  it  was  Christ's  joy  to  do  the  will 
of  God.  But  how  are  we  to  understand  the  expression, 
"  If  it  be  possible,  let  this  cup  pass  from  me  ?  "  Is  it 
not  the  utterance  of  Christ  ?  And  is  there  no  express 
type  of  the  Utterer  thereof?  Unquestionably.  There 
would  be  a  serious  blank  among  the  types  of  th(!  Mosaic 
econoniy,  were  there  not  one  to  reflect  the  Lord  Jesus  in 
the  exact  attitude  in  which  the  above  expression  presents 
Him.  But  the  burnt  offei-ing  does  not  thus  reflect  Him. 
There  is  not  a  single  circumstance  connected  with  that 
offering  which  vvould  correspond  with  such  languiige. 
The  sin  offering  alone  furnishes  the  fitting  type  of  the 
Lord  Jesus  as  the  One  who  poured  forth  those  accents 
of  intense  agony,  for  in  it  alone  do  we  find  the  circum- 
stances which  evoked  such  accents  from  the  depths  of 
His  spotless  soul.  The  awful  shadow  of  the  cross,  with 
its  shame,  its  curse,  and  its  exclusion  from  the  light  of 
God's  countenance,  was  passing  across  His  spirit,  and 
He  could  not  even  contemplate  it  without  an  "  If  it  be 
possible,  let  this  cup  pass  from  me."  But,  no  sooner  had 
He  uttered  these  words,  than  His  profound  sulyection 
manifests  itself  in,  "  thy  will  be  done."  What  a  bitter 
'*  cup  "  it  must  have  been  to  elicit,  from  a  perfectly  sub- 
ject heart,  the  words,  "  let  it  pass  from  me !  "  What 
perfect  subjection  there  must  have  been  when,  in  the  pre- 


CHAPTER    IV.,    ETC.  125 

sence  of  so  bitter  a  cup,  the  heart  could  l)reatho  forth. 
"  thy  will  be  done  !  " 

We  shall  now  consider  the  typical  act  of  "  laying  on 
of  hands."  This  act  was  common  both  to  the  burnt 
offering  and  the  sin  offering;  Init.  in  the  case  of  tlie 
former,  it  identified  the  offerer  ^^•ith  an  unblemislied 
offering ;  in  the  case  of  the  latter,  it  involved  the  transfer 
of  the  sin  of  the  offerer  to  the  head  of  the  offering.  Thus 
it  was  in  the  type ;  and,  when  we  look  at  the  Antitype, 
we  learn  a  truth  of  the  mo.^t  comforting  and  edifying 
nature — a  truth  which,  were  it  more  clearly  understood, 
and  fully  experienced,  would  impart  a  far  more  settled 
peace  than  is  ordinaril}"  possessed. 

What,  then,  is  the  doctrine  set  forth  in  the  laying  on 
of  hands?  It  is  this:  Christ  was  "made  sin  for  us,  that 
we  might  be  made  the  righteousness  of  God  in  him."  (2 
Cor.  V.)  He  took  our  position  with  all  its  consequences, 
in  order  that  we  might  get  His  position  with  all  its  con- 
sequences. He  was  treated  as  sin,  upon  the  cross,  that 
we  might  be  treated  as  righteousness,  in  the  presence  of 
infinite  Holiness.  He  was  cast  out  of  God's  presence 
because  He  had  sin  upon  Him,  by  imputation,  that  we 
might  be  received  into  God's  house  and  into  His  bosom, 
because  we  have  a  perfect  righteousness  by  imputation. 
He  had  to  endure  the  hiding  of  God's  countenance, 
that  we  might  bask  in  the  light  of  that  countenance. 
He  had  to  pass  through  three  hotirs'  darkness,  that  we 
might  walk  in  everlasting  light.  He  was  forsaken  of 
God,  for  a  time,  that  we  might  enjoy  His  presence  for 
ever.  All  that  was  due  to  us,  as  ruined  sinners,  was 
laid  upon  Him,  in  order  that  all  that  was  due  to  Him,  as 
the  Accomplisher  of  redemption,  might  be  ours.     There 


126  LEVITICUS. 

was  everything  against  Him  when  He  hung  upon  the 
cursed  tree,  in  order  that  there  might  be  nothing  against 
us.  He  was  identified  with  us,  in  the  reality  of  death 
and  judgment,  in  order  that  we  might  be  identified  with 
Him.  in  the  reality  of  life  and  righteousness.  He  drank 
the  cup  of  wrath — the  cup  of  trembling,  that  we  might 
drink  the  cup  of  salvation — the  cup  of  infinite  favor. 
He  was  treated  according  to  our  deserts,  that  we  might 
;'  be  treated  according  to  His, 

Such  is  the  wondrous  truth  illustrated  by  the  cere- 
monial act  of  imposition  of  hands.  When  the  worship- 
per had  laid  his  hand  upon  the  head  of  the  burnt  offer- 
ing, it  ceased  to  be  a  question  as  to  what  he  was,  or 
what  he  deserved,  and  became  entirely  a  question  of 
what  the  offering  was  in  the  judgment  of  Jehovah. 
If  the  offering  was  without  blemish,  so  was  the  offerer; 
if  the  offering  was  accepted,  so  was  the  offerer.  They 
were  perfectly  identified.  The  act  of  laying  on  of  hands 
constituted  them  one,  in  God's  view.  He  looked  at  the 
offerer  through  the  medium  of  the  offering.  Thus  it 
was,  in  the  case  of  the  burnt  offering.  But,  in  the  sin 
offering,  when  the  offerer  had  laid  his  hand  upon  the 
head  of  the  offering,  it  became  a  question  of  what  the 
offerer  was,  and  what  he  deserved.  The  offering  was 
treated  according  to  the  deserts  of  the  offerer.  They 
were  perfectly  identified.  The  act  of  laying  on  of  hands 
constituted  them  one,  in  the  judgment  of  God.  The  sin 
of  the  offerer  was  dealt  with  in  the  sin  offering;  the 
person  of  the  offerer  was  accepted  in  the  burnt  ofl'ering. 
This  made  a  vast  difference.  Hence,  though  the  act  of 
laying  on  of  hands  was  common  to  both  types,  and, 
moreover,  though  it  was  expressive,  in  the  case  of  each, 


CIIArTKR    IV.,    ETC.  1-27 

of  identification,  yet  were  the  consequoiicos  as  cliflfcrrnt 
as  possible.  The  just  treated  as  tho  unjust;  the  unjust 
accepted  in  the  just.  "Christ  hath  once  suffered  for 
sins,  the  just  for  the  unjust,  that  he  might  In-ing  us  to 
God."  This  is  the  doctrine.  Our  sins  brouirlit  Christ 
to  the  cross;  but  He  brings  us  to  God.  And,  if  He 
brings  us  to  God,  it  is  in  His  own  acceptableness,  an 
risen  from  the  dead,  having  put  away  our  sins,  accord- 
ing to  the  perfectncss  of  His  own  work.  He  bore  away 
our  sins  far  from  the  sanctuary  of  God,  in  order  that  He 
might  bring  us  nigh,  even  into  the  holiest  of  all,  in  full 
confidence  of  heart,  having  the  conscience  purged  by 
his  precious  blood  from  every  stain  of  sin. 

Now,  the  more  minutely  we  compare  all  the  details  of 
the  burnt  oifering  and  the  sin  offering,  the  more  clearly 
shall  w^e  apprehend  the  truth  of  what  has  been  above 
stated,  in  reference  to  the  laying  on  of  hands,  and  the 
results  thereof,  in  each  case. 

In  the  first  chapter  of  this  volume,  we  noticed  the 
fact  that  "  the  sons  of  Aaron  "  are  introduced  in  the 
burnt  offering,  but  not  in  the  sin  offering.  As  priests 
they  were  privileged  to  etand  around  the  altar,  and 
behold  the  flame  of  an  acceptable  sacrifice  ascending  to 
the  Lord.  But  in  the  sin  offering,  in  its  primary  aspect, 
it  was  a  question  of  the  solemn  judgment  of  sin,  and 
not  of  priestly  worship  or  admiration;  and,  therefore, 
the  sons  of  Aaron  do  not  appear.  It  is  as  convicted 
sinners  that  we  have  to  do  with  Christ,  as  the  Antitype 
of  the  sin  ofTering.  It  is  as  worshipping  priests,  clothed 
in  garments  of  salvation,  that  we  contempln-e  Christ,  as 
the  Antitype  of  the  burnt  oQcn-ing. 

But,  further,  mv  reader  mav  obs(>rvo  that  the  ))urnt 


128  LEVITICUS. 

offering  was  "flayed,"  the  sin  offering  was  not.  The 
burnt  offering  was  "  cut  into  his  pieces,"  the  sin  offering 
was  not.  "The  inwards  and  the  legs"  of  the  burnt 
offering  were  "washed  in  water,"  which  act  was  entirely- 
omitted  in  the  sin  offering.  Lastly,  the  burnt  offering 
was  burnt  upon  the  altar,  the  sin  offering  was  burnt 
without  the  camp.  These  are  weighty  points  of  differ- 
ence arising  simply  out  of  the  distinctive  character  of 
the  offerings.  We  know  there  is  nothing  in  the  word  of 
God  without  its  own  specific  meaning;  and  every  intelli- 
gent and  careful  student  of  Scripture  will  notice  the 
above  points  of  difference;  and,  when  he  notices  them, 
he  will,  naturally,  seek  to  ascertain  their  real  import. 
Ignorance  of  this  import  there  may  be;  but  indifference 
to  it  there  should  not.  In  any  section  of  inspiration, 
but  especially  one  so  rich  as  that  which  lies  before  us,  to 
pass  over  a  single  point,  would  be  to  offer  dishonor  to 
the  Divine  Author,  and  to  deprive  our  own  souls  of 
much  profit.  We  should  hang  over  the  most  minute 
details,  either  to  adore  God's  wisdom  in  them,  or  to  con- 
fess our  own  ignorance  of  them.  To  pass  them  by,  in  a 
spirit  of  indifference,  is  to  imply  that  the  Holy  Ghost 
has  taken  the  trouble  to  write  what  we  do  not  deem 
worthy  of  the  desire  to  understand.  This  is  what  no 
right-minded  Christian  would  presume  to  think.  If  the 
Spirit,  in  writing  upon  the  ordinance  of  the  sin  offering, 
has  omitted  the  various  rites  above  alluded  to — rites 
which  g-et  a  prominent  place  in  the  ordinance  of  the 
burnt  offering,  there  must,  assuredly,  be  some  good 
reason  for,  and  some  important  meaning  in,  His  doing 
so.  These  we  should  seek  to  apprehend ;  and,  no  doubt, 
they  arise  out  of  the  special  design  of  the  divine  mind 


CHAPTER   IV.,    ETC.  129 

in  each  offering.  Tlic  sin  offering  sets  forth  that  aspect 
of  Christ's  work  in  which  He  is  seen  taking-,  judicially, 
the  place  which  belonged  to  us  morally.  For  this  reason 
we  could  not  look  for  that  intense  expression  of  what 
He  was,  in  all  His  secret  springs  of  action,  as  unfolded 
in  the  typical  act  of  ''flaying."  Neither  could  there  be 
that  enlarged  exhibition  of  what  He  w^as,  not  mereh^  as 
a  whole,  but  in  the  most  minute  features  of  His  char- 
acter, as  seen  in  the  act  of  "cutting  it  into  his  pieces." 
Nor,  yet,  could  there  be  that  manifestation  of  what  He 
was,  personally,  practically,  and  intrinsically,  as  set 
forth  in  the  significant  act  of  "washing  the  inwards  and 
legs  in  water." 

All  these  things  belonged  to  the  burnt-offering  phase 
of  our  blessed  Lord,  and  to  that  alone,  because,  in  it, 
w^e  see  Him  offering  Himself  to  the  eye,  to  the  heart, 
and  to  the  altar  of  Jehovah,  Avithout  any  question  of 
imputed  sin,  of  wrath,  or  of  judgment.  In  the  sin  offer- 
ing, on  the  contrary,  instead  of  having,  as  the  great 
prominent  idea,  what  Christ  is,  we  have  what  sin  is. 
Instead  of  the  preciousness  of  Jesus,  we  have  the  odious- 
ness  of  sin.  In  the  burnt  offering,  inasmuch  as  it  is 
Christ  Himself  offered  to,  and  accepted  by,  God,  we 
have  every  thing  done  that  could  possibly  make  manifest 
what  He  was,  in  every  respect.  In  the  sin  offering,  be- 
cause it  is  sin,  as  judged  by  God,  the  very  reverse  is  the 
case.  All  this  is  so  plain  as  to  need  no  effort  of  the 
mind  to  understand  it.  It  naturally  flows  out  of  the  dis- 
tinctive character  of  the  type. 

However,  aUhough  the  leading  object  in  the  sin  offer- 
ing, is  to  shadow  forth  what  Christ  became  for  us,  and 
I 


130  LEVITICUS. 

not  what  He  was  in  Himself;  there  is,  nevertheless,  one 
rite  connected  with  this  type,  which  most  fully  expresses 
His  personal  acccptableness  to  Jehovah.  This  rite  is 
laid  down  in  the  following  words,  "  And  he  shall  take 
off  from  it  all  the  fat  of  the  bullock  for  the  sin  offering ; 
the  fat  that  covereth  the  inwards,  and  all  the  fat  that  is 
upon  the  inwards,  and  the  two  kidneys,  and  the  fat  that 
is  upon  them,  which  is  by  the  flanks,  and  the  caul  above 
the  liver,  with  the  kidneys,  it  shall  he  take  away,  as  it 
was  taken  off  from  the  bullock  of  the  sacrifice  of  peace 
offering;  and  the  priest  shall  burn  them  upon  the  altar 
of  the  burnt  offering."  (Chap.  iv.  8—10.)  Thus,  the 
intrinsic  excellency  of  Christ  is  not  omitted,  even  in  the 
sin-offering.  The  fat  burnt  upon  the  altar  is  the  apt  ex- 
pression of  the  divine  appreciation  of  the  preciousness 
of  Christ's  Person,  no  matter  what  place  He  might.  In 
perfect  grace,  take,  on  our  behalf,  or  in  our  stead ;  He 
was  made  sin  for  us,  and  the  sin  offering  is  the  divinely- 
appointed  shadow  of  Him,  in  this  respect.  But,  inas- 
much as  it  was  the  Lord  Jesus  Christ,  God's  elect.  His 
Holy  One,  His  pure.  His  spotless,  His  eternal  Son  that 
was  made  sin,  therefore  the  fat  of  the  sin  offering  was 
burnt  upon  the  altar,  as  a  proper  material  for  that  fire 
which  was  the  impressive  exhibition  of  divine  holiness. 

But,  even  in  this  very  point,  we  see  what  a  contrast 
there  is  between  the  sin  offering  and  the  burnt  offering. 
In  the  case  of  the  latter,  it  was  not  merely  the  fat,  but 
the  whole  sacrifice  that  was  burnt  upon  the  altar,  because 
it  was  Christ,  without  any  question  of  sin-bearing  what- 
ever. In  the  case  of  the  former,  there  was  nothing  but 
the  fat  to  be  burnt  upon  the  altar,  because  it  was  a  ques- 


CHAPTER    IV  ,    ETC.  131 

tion  of  sin-bearing,  though  Christ  was  tlic  sin  hearer. 
The  divine  glories  of  Christ's  Person  shine  out,  even 
from  amid  the  darkest  shades  of  that  cursed  tree  to  which 
He  consented  to  be  nailed  as  a  curse  for  us.  The  hate- 
fulness  of  that  with  which,  in  the  exercise  of  divine  love, 
He  connected  His  blessed  Person,  on  the  cross,  could  not 
prevent  the  sweet  odor  of  His  preciousness  from  ascend- 
ing to  the  throne  of  God.  Thus,  have  we  unfolded  to 
us  the  profound  mystery  of  God's  face  hidden  from  that 
which  Christ  became,  and  God's  heart  refreshed  by  what 
Christ  ivas.  This  imparts  a  peculiar  charm  to  the  sin 
offering.  The  bright  beams  of  Christ's  Personal  glory 
shining  out  from  amid  the  awful  gloom  of  Calvary — His 
Personal  worth  set  forth,  in  the  very  deepest  depths  of 
His  humiliation — God's  delight  in  the  One  from  whom 
Pie  had,  in  vindication  of  His  inflexible  justice  and  holi- 
ness, to  hide  His  face — all  this  is  set  forth  in  the  fact 
that  the  fat  of  the  sin  offering  was  burnt  upon  the  altar. 
Having,  thus,  endeavored  to  point  out,  in  the  fn*st 
place,  what  was  done  with  "the  blood;"  and,  in  the 
second  place,  what  was  done  with  "  the  fat ;"  we  have, 
now,   to   consider   what   was    done    with    "the    flesh." 

"And  the  skin  of  the  bullock,  and  all  hif<  Jleah 

even  the  ivhole  bullock  shall  he  carry  forth  without  the 
camp  unto  a  clean  place,  where  the  ashes  are  poured  out, 
and  burn  him  on  the  wood  with  fire :  where  the  ashes 
are  poured  out  shall  he  be  burnt."  (Yer.  11,  12.)  In 
this  act,  we  have  the  main  feature  of  the  sin  ofl*ering — 
that  which  distinguished  it  both  from  the  burnt  oflc'ring 
and  the  peace  offering.  Its  flesh  was  not  burnt  upon 
the  altar,  a«  in  the  burnt  offering ;  neither  was  it  eaten 
by  the  priest  or  the  worshipper,  ns  in  the  peace  offering. 


\'ii'2  LEVITICUS. 

It  was  wholly  burnt  without  the  camp.*  "  No  sin  otfer- 
ing,  whereof  any  of  the  blood  is  brought  into  the  taber- 
nax'le  of  the  congregation,  to  reconcile  withal  in  the  holy 
place,  t^hcill  be  eaten :  it  shall  be  burnt  in  the  fire."  (Lev. 
vi.  )]0.)  "  For  the  bodies  of  those  beasts,  whose  blood 
is  brought  unto  the  sanctuary  by  the  high  priest  for  sin, 
are  burned  without  the  camp.  Wherefore  Jesus  also, 
that  he  might  sanctify  the  people  wdth  his  ow^n  blood, 
sufiered  without  the  gate."  (Heb.  xiii.  11,  12.) 

Now,  in  comparing  w^hat  w'as  done  with  the  "blood" 
with  what  was  done  with  the  "  flesh  "  or  "  body  "  of  the 
sacrifice,  Iavo  great  branches  of  truth  present  themselves 
to  our  view,  namely,  worship  and  discipleship.  The 
blood  brought  into  the  sanctuary  is  the  foundation  of 
the  former.  The  body  burnt  outside  the  camp  is  the 
foundation  of  the  latter.  Before  ever  we  can  worship, 
in  peace  of  conscience,  and  liberty  of  heart,  we  must 
know,  on  the  authority  of  the  word,  and  by  the  power 
of  the  Spirit,  that  the  entire  question  of  sin  has-  been 
for  ever  settled  by  the  blood  of  the  divine  sin  offering — 
that  His  blood  has  been  sprinkled,  perfectly,  before  the 
Lord — that  all  Ge-d's  claims,  and  all  our  necessities,  as 
ruined  and  guilty  sinners,  have  been,  for  ever,  answered. 
This  gives  perfect  peace ;  and,  in  the  enjoyment  of  this 
peace,  we  worship  God.  When  an  Israelite,  of  old,  had 
oflered  his  sin  offering,  his  conscience  was  set  at  rest, 
in  so  far  as  the  ofiering  was  capable  of  imparting  rest. 
True,  it  was  but  a  temporary  rest,  being  the  fruit  of  a 


*  The  statement  in  the  text  refers  only  to  the  sin  offerings 
of  which  the  blood  was  brought  into  the  holy  place.  There 
were  sin  oflbrings  of  which  Aaron  and  his  sons  partook.  (See 
Lev.  vi.  20,  29  ;  Numb,  xviii.  9,  10.) 


CHAPTER   IV.,    ETC.  I.'i3 

temporary  sacrifice.  But,  clearly,  whalevor  kind  of  rest 
the  offering  was  fitted  to  impart,  that  the  offerer  niiiidit 
enjoy.  Hence,  therefore,  our  Saeriliee  being  divine;  and 
eternal,  our  rest  is  divine  and  eternal  also.  As  is  the 
sacrifice  such  is  the  rest  which  is  founded  thereon.  A 
Jew  never  had  an  eternally  purged  conscience,  simply 
because  he  had  not  an  eternally  efficacious  sacrifice.  Ho 
might  in  a  certain  way,  have  his  conscience  purged  for  a 
da}^,  a  month,  or  a  year ;  but  he  could  not  have  it  purged 
for  ever.  "  But  Christ  being  come,  an  high  priest  of 
good  things  to  come,  by  a  greater  and  more  perfect 
tabernacle,  not  made  with  hands,  that  is  to  say,  not  of 
this  building;  neither  by  the  blood  of  goats  and  calves, 
but  by  his  own  blood,  he  entered  in  once  into  the  holy 
place,  having  obtained  eternal  redemption.  For  if  the 
blood  of  bulls  and  of  goats,  and  the  ashes  of  an  heifer 
sprinkling  the  unclean,  sanctifieth  to  the  purifying  of 
the  flesh ;  how  much  more  shall  the  blood  of  Christ,  who, 
through  the  eternal  Spirit,  offered  Himself  without  spot 
to  God,  purge  your  conscience  from  dead  works  to  serve 
the  living  God?"  (Heb.  ix.  11— 1 4.) 

Here,  we  have  the  full,  explicit  statement  of  the  doc- 
trine. The  blood  of  goats  and  calves  procured  a  tem- 
porary redemption;  the  blood  of  Christ  ]n-ocures  eternal 
redemption.  The  former  ])urified  outwardly;  the  latter, 
inwardly.  That  purged  the  flesh,  for  a  time;  this,  the 
conscience,  for  ever.  The  whole  (]  nest  ion  liinges.  not 
upon  the  character  or  condition  of  the  offerer,  but  upon 
the  value  of  the  offering.  The  question  is  not,  by  any 
means,  whether  a  Christian  is  a  better  man  than  a  Jew, 
but  whether  the  blood  of  Christ  is  better  than  the  blood 
of  a  bullock.  Assuredly,  it  is  better.  How  much  bet- 
13 


134  LEVITICUH. 

ter?  Jiifinitely  better.  The  Son  of  God  imparts  all  the 
dig-nity  of  His  own  divine  Person  to  the  sacrifice  which 
He  ofTered  ;  and,  if  the  blood  of  a  bullock  purified  the 
flesh  for  a  year,  "how  much  more"  shall  the  blood 'of 
the  Son  of  God  purge  the  conscience  for  ever?  If  that 
took  away  some  sin,  how  much  more  shall  this  take 
away  "  all  ?  " 

Now,  why  was  the  mind  of  a  Jew  set  at  rest,  for  the 
time  beinp:,  when  he  had  offered  his  sin  offering  ?  How^ 
did  he  know  that  the  special  sin  for  which  he  had 
brought  his  sacrifice  w^as  forgiven  ?  Because  God  had 
-said,  "  it  shall  Ijc  forgiven  him."  His  peace  of  heart,  in 
reference  to  that  particular  sin,  rested  upon  the  testi- 
mony of  the  God  of  Israel,  and  the  blood  of  the  victim. 
So,  now,  the  peace  of  the  believer,  in  reference  to  "  aj.l 
SIN,"  rests  upon  the  authority  of  God's  word,  and  "  the 
precious  blood  of  Christ."  If  a  Jew  had  sinned,  and 
neglected  to  bring  his  sin  offering,  he  should  have  been 
"  cut  off  from  among  his  people  ;  "  but  when  he  took  h's 
place  as  a  sinner — when  he  laid  his  hand  upon  the  head 
of  a  sin  offering,  then,  the  offering  was  "cut  off"  instead 
of  him,  and  ho  was  free,  so  far.  The  offering  was 
treated  as  the  offerer  deserved ;  and,  hence,  for  him  not 
to  know  that  his  sin  v^^as  forgiven  him,  would  have  been 
to  make  God  a  liar,  and  to  treat  the  blood  of  the  divinely- 
a})i)oint('d  sin  offering  as  nothing. 

And,  if  this  wta'e  true,  in  reference  to  one  who  had 
only  the  blood  of  a  goat  to  rest  upon,  "  how  much  more  " 
powerfully  does  it  apply  to  one,  who  has  the  precious 
blood  of  Christ  to  rest  upon  ?  The  believer  sees  in 
Christ  One  who  has  been  judged  for  all  his  8in — One 
who,  when  He  hung  upon  the  croas,  sustained  the  entire 


CHAPTER    IV.,    ETC.  135 

burden  of  his  sin— One,  who,  liaviiig  nv.ulv.  llinisolf 
responsible  for  that  sin,  could  not  be  where  lie  now  is, 
if  the  whole  question  of  sin  had  not  been  settled,  accord- 
ing to  all  the  claims  of  infinite  justice.  So  absolutely 
did  Christ  take  the  believer's  place  on  the  cross — so  en- 
tirely was  he  identified  with  Him — so  completely  was 
all  the  believer's  sin  imputed  to  Him,  there  and  then, 
that  all  question  of  the  believer's  liabiilty — all  thought 
of  his  guilt — all  idea  of  his  exi)osure  to  judgment  and 
WTath,  is  eternall}^  set  aside.*  It  was  all  settled  on  the 
cursed  tree,  between  Divine  Justice  and  the  iSpotless 
Victim.  And  now  the  believer  is  as  ab.'^olutely  identi- 
fied with  Christ,  on  the  throne,  as  Christ  was  identified 
with  him  on  the  tree.  Justice  has  no  charge  to  bring 
against  the  believer,  because  it  has  no  charge  to  bring 
against  Christ.  Thus  it  stands  for  ever.  If  a  charge 
could  be  preferred  against  the  believer,  it  would  be  call- 
ing in  question  the  reality  of  Christ's  identification  with 
him,  on  the  cross,  and  the  perfectness  of  Christ's  work, 
on  his  behalf  If,  when  the  worshipper,  of  old,  was  on 
his  wa}^  back,  after  having  offered  his  sin  offering,  any 
one  had  charged  him  with  that  special  sin  for  which  his 
sacrifice  had  bled,  what  would  have  been  His  reply? 
Just  this:  "the  sin  has  been  rolled  away,  by  the  blood 
of  the  victim,  and  Jehovah  has  pronounced  the  words, 

*  We  have  a  singularly-beautiful  example  of  the  divine 
accuracy  of  Scripture,  in  2  Cor.  v.  21.  ''He  hath  made  him 
to  be  sin  (a^aprtav  sTTotnTEv)  foi'  US,  that  we  might  become 
{yi^x<A-Qx)  the  righteousness  of  God  in  him."  The  English 
reader  might  suppose  that  the  word  which  is  rendered 
'-made"  is  the  same  in  each  clause  of  the  passage.  This  js 
not  the  case. 


l3o  LEVITICUS. 

'  It  shall  be  forgiven  him.' "     The  victim  had  died  in- 
stead of  him;  and  he  lived  instead  of  the  victim. 

Such  was  the  type.     And,  as  to  the  Antitype,  when 
the  eye  of  faith  rests  on  Christ  as  the  sin  offering,  it 
beholds    Him   as   One   who,   having  assumed  a  perfect 
human  life,  gave  up  that  life  on  the  cross,  because  sin 
was,  there  and  then,  attached  to  it  by  imputation.     But, 
it  beholds  Him,*  also,   as  One  who,   having,  in  Himself, 
the  power  of  divine  and  eternal  life,  rose  from  the  tomb 
therein,    and    who    now   imparts   this,    His   risen.    His 
divine,  Plis  eternal  life  to  all  who  believe  in  His  name. 
The  sin  is  gone,  because  the  life  to  which  it  was  attached 
is  gone.     And,  now,  instead  of  the  life  to  which  sin  was 
attached,   all  true  believers  possess  the   life   to   which 
righteousness  attaches.     The  question  of  sin  can  never 
once  be  raised,  in  reference  to  the  risen  and  victorious 
life  of  Christ ;  l)ut  this  is  the  life  which  believers  possess. 
There  is  no  other  life.     AH  beside  is  death,  because  all 
beside  is  under  the  power  of  sin.  .   "He  that  hath  the 
Son  hath  life;''  and  he  that  hath  life,  hath  righteousness 
also.     The  two  things  are  inseparable,  because  Christ  is 
both  the  one  and  the  other.     If  the  judgment  and  death 
of  Christ,  upon  the   cross,  were  realities,  then,  the  life 
and  righteousness  of  the  believer  are  realities.     If  im- 
puted sin  was  a  reality  to  Christ,  imputed  righteousness 
is  a  reality  to  the  believer.     'J'he  one  is  as  real  as  the 
other;  for,  if  not,  Christ  would  have  died  in  vain.     The 
true  and  irrefragable  ground  of  peace  is  this — that  the 
claims  of  God's  nature  have  been  perfectly  met,  as  to 
sin.     The  death  of  Jesus  has  satisfied  them  all — satis- 
fied them  for  ev(>r.     What  is  it  that  proves  this  to  the 
satisfaction    of  the    awakened    conscience  ?     The   great 


CHAPTER    I  v.,    ETC.  13T 

fact  of  resurrection.  A  risen  Christ  declares  the  full 
deliverance  of  the  believer — his  perfect  discharge  from 
every  possible  demand.  "  He  was  delivered  for  our 
offences,  and  raised  again  for  our  justilication."  (Rom. 
iv.  25.)  For  a  Christian  not  to  know  that  his  sin  is 
gone,  and  gone  for  ever,  is  to  cast  a  slight'  upon  the 
blood  of  his  divine  sin  offering.  It  is  to  deny  that  there 
has  been  the  perfect  presentation — the  sevenfold  sprink- 
ling of  the  blood  before  the  Lord. 

And  now,  ere  turning  from  this  fundamental  point 
M^hich  has  been  occupying  us,  I  would  desire  to  make  an 
earnest  and  a  most  solemn  appeal  to  my  reader's  heart 
and  conscience.  Let  me  ask  you,  dear  friend,  have  you 
been  led  to  repose  on  this  holy  and  happy  foundation? 
Do  you  know  that  the  question  of  your  sin  has  been 
for  ever  disposed  of?  Have  you  laid  your  hand,  by 
faith,  on  the  head  of  the  sin  offering  ?  Have  you  seen 
the  atoning  blood  of  Jesus  rolling  away  all  your  guilt, 
and  carrying  it  into  the  mighty  waters  of  God's  forget- 
fulness  ?  Has  Divine  Justice  anything  against  you  ? 
Are  you  free  from  the  unutterable  horrors  of  a  guilty 
conscience?  Do  not,  I  pray  you,  rest  satisfied  until 
you  can  give  a  joyous  answer  to  these  inquiries.  Be 
assured  of  it,  it  is  the  happy  privilege  of  the  feeblest 
babe  in  Christ  to  rejoice  in  a  full  and  everlasting  remis- 
sion of  sins,  on  the  ground  of  a  finished  atonement ; 
and,  hence,  for  any  to  teach  otherwise,  is  to  lower  the 
sacrifice  of  Christ  to  the  level  of  "goats  and  calves.'' 
If  we  cannot  know  that  our  sins  are  forgiven,  then, 
where  are  the  glad  tidings  of  the  gospel?  Is  a  Christian 
in  no  wise  better  off,  in  the  matter  of  a  sin  offering, 
than  a  Jew  ?     The  latter  was  privileged  to  know  that 


138  LEVITICUS. 

his  matters  were  set  straight  for  a  year,  by  the  blood  of 
an  annual  sacrifice.  Can  the  former  not  have  any  cer- 
tainty at  all  ?  Unquestionably.  Well,  then,  if  there  is 
any  certainty,  it  must  be  eternal,  inasmuch  as  it  rests 
on  an  eternal  sacrifice. 

This,  and  this  alone,  is  the  basis  of  worship.  The 
full  assurance  of  sin  put  away,  ministers,  not  to  a  spirit 
of  self-confidence,  but  to  a  spirit  of  praise,  thankfulness, 
and  worship.  It  produces,  not  a  spirit  of  self-compla- 
cency, bijt  of  Christ-complacency,  which,  blessed  be 
God,  is  the  spirit  which  shall  characterize  the  redeemed 
throughout  eternity.  It  does  not  lead  one  to  think  little 
of  sin,  but  to  think  much  of  the  grace  which  has  per- 
fectly pardoned  it,  and  of  the  blood  which  has  perfectly 
cancelled  it.  It  is  impossible  that  any  one  can  gaze  on 
the  cross — can  see  the  place  which  Christ  took — can 
meditate  upon  the  suflFerings  which  He  endured — can 
ponder  on  those  three  terrible  hours  of  darkness,  and,  at 
the  same  time,  think  lightly  of  sin.  When  all  these 
things  arc  entered  into,  in  the  power  of  the  Holy  Ghost, 
there  are  two  results  which  must  follow,  namely,  an  ab- 
horrence of  sin,  in  all  its  forms,  and  a  genuine  love  to 
Christ,  His  people,  and  His  cause. 

Let  us  now  consider  what  was  done  with  the  "  flesh  " 
or  "  body  "  of  the  sacrifice,  in  which,  as  has  been  stated, 
we  have  the  true  ground  of  discipleship.  "The  whole 
bullock  shall  he  carry  forth,  uiifhout  the  camp,  unto  a 
clean  place,  where  the  ashes  are  poured  out,  and  burn 
him  on  the  wood  with  fire."  (Chap.  iv.  12.)  This  act 
is  to  be  viewed  in  a  double  way;  first,  as  expressing  the 
place  which  the  Lord  Jesus  took  for  us,  as  bearing  sin; 
secondly,  as  expressing  the   place  into  which   He  was 


CHAPTER   IV.,    ETC.  139 

cast,  by  a  world  which  had  rejected  Ulm.  It  is  to  this 
latter  point  that  I  would  here  call  my  reader's  attention. 
The  use  which  the  apostle,  in  Heb.  xiii.,  makes  of 
Christ's  having  "  suffered  without  the  gate,"  is  deeply 
practical.  "  Let  us  go  forth,  therefore,  unto  him,  with- 
out the  camp,  bearing  hin  7'eproach.''^  If  the  sufferings 
of  Christ  have  secured  us  an  entrance  into  heaven,  the 
place  where  lie  suffered  expresses  our  rejection  from 
earth.  His  death  has  procured  us  a  city  on  high  ;  the 
place  where  He  died  divests  us  of  a  city  below.*  "He 
suffered  without  the  gate,''  and,  in  so  doing,  He  set 
aside  Jerusalem  as  the  present  centre  of  divine  opera- 
tion. There  is  no  such  thing,  now,  as  a  consecrated 
spot  on  the  earth.  Christ  has  taken  His  place,  as  a 
suffering  One,  outside  the  range  of  this  world's  religion 
— its  politics,  and  all  that  pertains  to  it.  The  world 
hated  Him,  and  cast  Him  out.  Wherefore,  the  word 
is,  "go  forth.^''  This  is  the  motto,  as  regards  every 
thing  that  men  would  set  up  here,  in  the  form  of  a 
"camp,"  no  matter  what  that  camp  may  be.  If  men 
set  up  "  a  holy  city,"  you  must  look  for  a  rejected 
Christ  ''  without'  the  gate."  If  men  set  up  a  religious 
camp,  call  it  by  what  name  you  please,  you  must  "  go 

*  The  Epistle  to  the  Ephesians  furnishes  the  most  elevated 
view  of  the  Church's  place  above,  and  gives  it  to  us,  not 
merely  as  to  the  title,  but  also  as  to  the  mode.  The  title  is, 
assuredly,  the  blood  ;  but  the  mode  is  thus  stated  :  *'  But  God, 
who  is  rich  in  mercy,  for  his  gieat  love,  wlierewith  he  loved 
us,  even  when  we  were  dead  in  sins,  hath  quickened  us 
together  with  Christ  (by  grace  ye  are  saved) ;  and  hath  raised 
us  up  together,  and  made  us  sit  together  in  heavenly  phvces  in 
Christ  Jesus."     (Eph.  ii.  4—6.) 


140  LEVITICUS. 

forth  "  out  of  it,  in  order  to  find  a  rejected  Christ.  It 
is  not  that  blind  superstition  will  not  grope  amid  the 
ruins  of  Jerusalem,  in  search  of  relics  of  Christ.  It 
as'suredly  will  do  so,  and  has  done  so.  It  will  affect  to 
find  out,  and  do  honor  to,  the  site  of  His  cross,  and 
to  His  sepulchre.  Nature's  covetousness,  too,  taking- 
advantage  of  nature's  superstition,  has  carried  on,  for 
ages,  a  lucrative  traffic,  under  the  crafty  plea  of  doing- 
honor  to  the  so-called  sacred  localities  of  antiquity. 
But  a  single  ray  of  light  from  Revelation's  heavenly 
lamp,  is  sufficient  to  enable  us  to  say  that  you  must 
"  go  forth  "  of  all  these  things,  in  order  to  find  and  enjoy 
communion  with  a  rejected  Christ. 

However,  my  reader  will  need  to  remember  that  there 
is  far  more  involved  in  the  soul-stirring  call  to  "go 
forth,"  than  a  mere  escape  from  the  gross  absurdities  of 
an  ignorant  superstition,  or  the  designs  of  a  crafty 
covetousness.  There  are  many  who  can,  powerfully 
and  eloquenth',  expose  all  such  things,  who  are  very 
far  indeed  from  any  thought  of  responding  to  the  apos- 
tolic summons.  When  men  set  up  a  "camp,"  and  rally 
round  a  standard  on  which  is  emblazoned  some  important 
dogma  of  truth,  or  some  valuable  institution — when  they 
can  appeal  to  an  orthodox  creed — an  advanced  and  en- 
lightened scheme  of  doctrine — a  splendid  ritual,  capable 
of  satisfying  the  most  ardent  aspirations  of  man's  de- 
votional nature — when  any  or  all  of  these  things  exist, 
it  demands  much  spiritual  intelligence  to  discern  the  real 
force  and  proper  application  of  the  words,  "  let  us  go 
forth,"  and  much  spiritual  energy  and  decision  to  act 
ui)on  them.  They  should,  however,  be  discerned  and 
acted  upon,  for  it  is  perfectly  certain  thol  the  atmosphere 


CHAPTER   IV.,    ETC.  141 

of  a  camp,  let  its  ground  or  standard  ))e  wliat  it  may,  is 
destructive  of  personal  communion  witii  a  rejected 
Christ;  and  no  so-called  religious  advantage  can  ever 
make  up  for  the  loss  of  that  communion.  It  is  the  ten- 
dency of  our  hearts  to  droj)  into  cold  stereotyped  forms. 
This  has  ever  been  the  case  in  the  professing  clmrch. 
These  forms  may  have  originated  in  real  power.  They 
may  have  resulted  fFom  positive  visitations  of  the  Spirit 
of  God.  The  temptation  is  to  stereotype  the  form  when 
the  spirit  and  power  have  all  departed.  This  is,  in  jirin- 
ciple,  to  set  up  a  camp.  The  Jewish  system  could  hoast 
a  divine  origin.  A  Jew  could  triumphantly  point  to  the 
temple,  with  its  splendid  system  of  worship,  its  ])riest- 
hood,  its  sacrifices,  its  entire  furniture,  and  show  that  it 
had  all  been  handed  down  from  the  God  of  Israel.  He 
could  give  chapter  and  verse,  as  we  say,  for  every  thing 
connected  with  the  system  to  which  he  was  attached. 
Where  is  the  system,  ancient,  mediaeval,  or  modern,  that 
could  put  forth  such  lofty  and  po\verful  pretensions,  or 
come  down  upon  the  heart  with  such  an  overwhelming 
weight  of  authority  ?     And  yet,  the  command  was  to 

"  GO  FORTH." 

This  is  a  deeply  solemn  matter.  It  concerns  us  nil, 
because  we  are  all  prone  to  slip  away  from  communion 
with  a  living  Christ  and  sink  into  dead  routine.  Hence 
the  practical  power  of  the  words,  "  go  forth  therefore 
unto  /iim."  It  is  not,  Go  forth  from  one  system  to 
another — from  one  set  of  opinions  to  another — from  one 
company  of  people  to  another.  No:  but  go  forth  from 
everything  that  merits  the  appellation  of  a  camp,  "to 
him  "  who  "  suffered  without  the  gate."  The  Tiord  Jestis 
is  as  thoroughly  outside  the  gate  now,  ns  Ue  wsis  wlicn 


142  LEVITICUS. 

He  suffered  there  eighteen  centuries  ago.  What  was  it 
that  put  Him  outside?  "The  reh'gious  world"  of  that 
jday :  and  the  reh'gious  world  of  that  day  is,  in  spirit  and 
principle,  the  religious  world  of  the  present  moment. 
The  world  is  the  world  still.  "  There  is  nothing  new 
under  the  sun."  Christ  and  the  world  are  not  one.  The 
world  has  covered  itself  with  the  cloak  of  Christianity; 
but  it  is  only  in  order  that  its  hatred  to  Christ  may  work 
itself  up  into  more  deadly  forms  underneath.  Let  us 
not  deceive  ourselves.  If  we  will  w^alk  with  a  rejected 
Christ,  we  must  be  a  rejected  people.  If  our  Master 
"suffered  ivithout  the  gate,"  Ave  cannot  expect  to  reign 
loithin  the  gate.  If  we  walk  in  His  footsteps,  Avhither 
will  they  lead  us  ?  Surely,  not  to  the  high  places  of  this 
Godless,  Christless  world. 

'•His  path,  uncheered  by  earthly  smiles, 
Led  only  to  the  cross." 

He  is  a  despised  Christ — a  rejected  Christ — a  Christ 
outside  the  camp.  Oh !  then,  dear  christian  reader,  let 
us  go  forth  to  Him,  bearing  Ilis  reproach.  Let  us  not 
bask  in  the  sunshine  of  this  world's  favor,  seeing  it 
crucified,  and  still  hates,  with  an  unmitigated  hatred, 
the  beloved  One  to  whom  Ave  OAve  our  present  and 
eternal  all,  and  Avho  loves  us  Avith  a  love  Avhich  many  ^ 
waters  cannot  quench.  Let  us  not,  directl}'  or  indirectly, 
accredit  that  thing  which  calls  itself  by  His  sacred  name, 
but,  in  reality,  hates  His  Person,  hates  His  AvaA^s,  hates 
His  truth,  hates  the  bare  mention  of  His  advent.  Let 
us  be  faithful  to  an  absent  Lord.  Let  us  live  for  Him 
Avho  died  for  us.  "While  our  consciences  repose  in  His 
blood,  let  our  heart's  affections  entwine  themselves  around 


CHAPTER    v.,    ETC.  143 

His  Person  ;  so  that  our  sei)aration  from  "  lliis  itroscut 
evil  world  "  may  not  be  merely  a  mailer  of  cold  j)rinei|)le, 
but  an  affectionate  separation,  l)ecause  the  object  of  our 
affections  is  not  here.  Ma}^  the  Lord  deliver  us  from 
the  influence  of  that  consecrated,  prudential  selfishness, 
so  common  at  the  present  time,  which  would  nut  be 
without  religiousness,  but  is  the  enemy  of  the  cross  of 
Christ.  What  we  want,  in  order  to  make  a  successful 
stand  against  this  terrible  form  of  evil,  is  not  peculiar 
views,  or  special  principles,  or  curious  theories,  or  cold 
intellectual  accuracy.  AVe  want  a  deep-toned  devoted- 
ness  to  the  Person  of  the  Son  of  God ;  a  whole-hearted 
consecration  of  ourselves,  body,  soul,  and  spirit,  to  His 
service;  an  earnest  longing  for  His  glorious  advent. 
These,  my  reader,  are  the  Sj)ecial  v/ants  of  the  times  in 
which  you  and  I  live.  Will  you  not,  then,  join  in  utter- 
ing, from  the  very  depths  of  your  heart,  the  cry,  '' O 
Lord,  revive  thy  work!" — "accomplish  the  numl)er  of 
thine  elect  !''• — "hasten  thy  kingdom!"' — '"Come,  Lord 
Jesus,  come  quickly !'' 


CHAPTiai  r.   14— VI.  7. 

Ttikse  verses  contain  the  doctrine  of  the  trespass  offer- 
ing, of  which  there  were  two  distinct  kinds,  nnmrly, 
trespass  against  God,  and  trespass  against  man.  "  If  a 
soul  commit  a  trespass,  and  sin  throvfih  'ir/twrnnrr,  in 
the  holy  things  of  the  Lord,  then  shall  he  In'ing  for  liis 
trespass  unto  the  Lord,  a  ram  without  blemish  out  of  the 


144  LEVITICUS. 

flocks,  with  thy  estimation  by  shekels  of  silver,  after  the 
shekel  of  the  sanctuary,  for  a  trespass  offering. "  Here 
we  have  a  case  in  which  a  positive  wrong  was  clone,  in 
the  holy  things  which  pertained  unto  the  Lord ;  and, 
albeit  this  was  done  "through  ignorance,"  yet  could  it 
not  be  passed  over.  God  can  forgive  all  manner  of  tres- 
pass, but  he  cannot  pass  over  a  single  jot  or  tittle.  His 
grace  is  perfect,  and  therefore  He  can  forgive  all.  His 
holiness  is  perfect,  and  therefore  He  cannot  pass  over" 
anything.  He  cannot  sanction  iniquity,  but  He  can  blot 
it  out,  and  that,  moreover,  according  to  the  perfection  of 
His  grace,  and  according  to  the  perfect  claims  of  His 
holiness. 

It  is  a  very  grave  error  to  suppose  that,  provided  a 
man  acts  up  ':o  the  dictates  of  his  conscience,  he  is  all 
right  and  safe.  The  peace  which  rests  upon  such  a 
foundation  as  this  will  be  eternallj^  destroyed  when  the 
light  of  the  judgment-seat  shines  in  upon  the  conscience. 
God  could  never  lower  His  claim  to  such  a  level.  The 
balances  of  the  sanctuary  are  regulated  by  a  very  differ- 
ent scale  from  that  afforded  by  the  most  sensitive  con- 
science. We  have  had  occasion  to  dwell  upon  this  point 
before,  in  the  notes  on  the  sin  offering.  It  cannot  be  too 
strongly  insisted  upon.  There  are  two  things  involved 
in  it.  First,  a  just  perception  of  what  the  holiness  of 
God  really  is ;  and,  secondly,  a  clear  sense  of  the  ground 
of  a  believer^s  peace,  in  the  divine  presence. 

Whether  it  be  a  question  of  my  condition  or  my  con- 
duct, my  nature  or  my  acts,  God  alone  can  be  the  Judge 
of  what  suits  Himself,  and  of  what  befits  His  holy  pres- 
ence. Can  human  ignorance  furnish  a  plea,  when  divine 
requirements  are  in  question?     God  forbid.     A  wrong 


CIIAPTKU    v.,    r.TO.  14.') 

has  been  dune  "  in  the  litily  tliinirs  of  tljc  Lord;"  ))Ut 
man's  conscience  has  not  taken  co<rnizance  of  it.  Wliat 
then  ?  Is  there  to  be  nothinjj^  more  about  it  ?  Are  the 
claims  of  God  to  be  thus  lightly  disposed  of?  Assuredly 
not.  This  would  be  subversive  of  every  thini?  like  di- 
vine relationship.  The  righteous  are  called  to  give 
thaulis  at  the  remembrance  of  God's  holiness.  (I'salm 
xcvii.  12.)  How  can  they  do  this  ?  Because  their  peaee 
has  been  secured  on  the  ground  of  the  full  vindication 
and  i^erfect  establishment  of  that  holiness.  Hence,  the 
higher  their  sense  of  what  that  holiness  is,  the  deei)er 
and  more  settled  must  l^e  their  peace.  This  is  a  truth 
of  the  most  precious  nature.  The  unregenerate  man 
could  nev(;r  rejoice  in  the  divine  holiness.  His  aim  would 
be  to  lower  that  holiness,  if  he  could  not  ignore  it  al- 
together. Such  an  one  will  console  himself  with  the 
thought  that  God  is  good,  God  is  gracious,  (iod  is  mer- 
ciful ;  )jut  you  will  never  find  him  rejoicing  in  the  thought 
that  God  is  hoh^  He  has  unholy  thoughts  respecting 
God's  goodness.  His  grace,  and  His  mercy.  He  would 
fain  find  in  those  blessed  attributes,  an  excuse  for  his 
continuing  in  sin. 

On  the  contrary,  the  renew(Ml  man  exults  in  the  holi- 
ness of  God.  He  sees  the  full  expression  thereof  in  the 
cross  of  the  Lord  Jesus  Christ.  It  is  that  holiness 
which  has  laid  the  foundation  of  his  peace;  and,  not 
only  so,  but  he  is  made  a  partaker  of  it,  and  he  delights 
in  it,  while  he  hates  sin  with  a  perfect  hatred.  The  in- 
stincts of  the  divine  nature  shrink  from  it,  and  long  after 
holiness.  It  would  be  impossible  to  enjoy  true  jieaco 
and  liberty  of  heart,  if  one  did  not  know  that  all  the 
claims  connected  with  "the  holy  things  of  the  Lord" 
13  J 


140  l.F.VITTCUS. 

had  been  perfectly  met  by  our  divine  Trespass  Offering. 
There  would  ever  be,  springing  up  in  the  heart,  the 
painful  sense  that  those  elainis  had  been  slighted,  Ihrongh 
our  manifold  infirmities  and  shortcomings.  Our  rery 
best  services,  our  holiest  seasons,  our  most  hallowed 
exercises,  may  present  something  of  trespass  "in  the 
,|ioly  things  of  the  Lord  " — "  something  that  ought  not 
to  be  done."  How  often  are  our  seasons  of  public  wor- 
ship and  private  devotion  infringed  upon  and  marred. b}^ 
barrenness  and  distraction !  Hence  it  is  that  we  need 
the  assurance  that  our  trespasses  have  all  been  divinely 
met  b}'  the  precious  blood  of  Christ.  Thus,  in  the  ever- 
blessed  Lord  Jesus,  we  find  One  who  has  come  down  to 
the  full  measure  of  our  necessities  as  sinners  by  nature, 
and  trespassers  in  act.  We  find  in  Him  the  perfect 
answer  to  all  the  cravings  of  a  guilty  conscience,  and  to 
all  the  claims  of  infinite  holiness,  in  reference  to  all  our 
sins  and  all  our  trespasses;  so  that  the  believer  can 
stand,  with  an  uncondemning  conscience  and  emanci- 
pated heart,  in  the  full  light  of  that  hohness  which  is  too 
pure  to  behold  iniquity  or  look  upon  sin. 

''And  he  shall  make  amends  for  the  harm  that  he  hath 
done  in  the  holy  thing,  and  shall  add  the  fifih  part 
thereto,  and  give  it  unto  the  priest:  and  the  priest  shall 
make  an  atonement  for  him  with  the  ram  of  the  trespass 
offering,  and  it  shall  be  forgiven  him."  (Chap.  v.  16.) 
In  the  addition  of  "  the  fifth  part,"  as  here  set  forth,  we 
have  a  feature  of  the  true  Trespass  Ofl^ering,  which,  it  is 
to  be  feared,  is  but  little  appreciated.  When  we  think 
of  ail  the  wrong  and  all  the  trespass  which  we  have  done 
against  the  Lord;  and,  further,  when  we  remember  how 
God  has  been  wronged  of  His  rights  in  this  wickoJ 


CHAPTER    v.,     ETC.  1-17 

world,  with  what  interest  can  wo  eontem})iute  the  work 
ol  the  cross  as  that  wherein  God  has  not  merely  re- 
ceived back  what  was  lost,  but  whereby  He  is  an  actual 
gainer.  He  has  gained  more  by  redemption  than  ever 
He  lost  by  the  fall.  He  reaps  a  richer  harvest  of  glory, 
honor,  and  praise,  in  the  fields  of  redemption,  than  ever 
He  could  have  reaped  from  those  of  creation.  "  The 
sons  of  God  "  could  raise  a  loftier  song  of  praise  around 
the  empty  tomb  of  Jesus  than  ever  they  raised  in  view 
of  the  Creator's  accomplished  work.  The  wrong  has 
not  only  been  perfectly  atoned  for,  but  an  eternal  advan- 
tage has  been  gained,  by  the  work  of  the  cross.  This  is 
a  stupendous  truth.  God  is  a  gainer  by  the  work  of 
Calvary.  Who  could  have  conceived  this  ?  When  we 
behold  man,  and  the  creation  of  which  he  was  lord,  laid 
in  ruins  at  the  feet  of  the  enemy,  how  could  we  con- 
ceive that,  from  amid  those  ruins,  God  should  gather 
richer  and  nobler  spoils  than  any  which  our  unfallen 
w^orld  could  have  yielded?  Blessed  be  the  name  of 
Jesus  for  all  this !  It  is  to  Him  we  owe  it  all.  It  is  by 
His  precious  cross  that  ever  a  truth  so  amazing,  so 
divine,  could  be  enunciated.  Assuredly,  that  cross  in- 
volves a  mj^sterious  wisdom  "which  none  of  the  princes 
of  this  world  knew ;  for  had  they  known  it,  they  would 
not  have  crucified  the  Lord  of  glory."  (1  Cor.  ii.  8.)  No 
marvel,  therefore,  that  round  that  cross,  and  round  Him 
who  was  crucified  thereon,  the  affections  of  patriarchs, 
prophets,  apostles,  martyrs,  and  saints,  have  ever  en- 
twined themselves.  No  marvel  that  the  Holy  Ghost 
should  have  given  forth  that  solemn  but  just  decree,  "If 
any  man  love  not  our  Lord  Jesus  Christ,  let  him  be 
Anathema  Maranatha."  (I  Cor.  xvi.  22.)     Htavcn  and 


148  LEY  I  TIC  us, 

earth  shall  echo  forth  a  loud  and  an  eternal  amen  to  this 
anathema.  No  marvel  that  it  should  be  the  fixed  an<i 
immutable  purpose  of  the  divine  mind,  that  ''  at  the 
name  of  Jesus  eveiy  knee  should  bow,  of  things  in 
heaven,  and  things  on  earth,  and  things  under  the  earth; 
and  that  every  tongue  should  confess  that  Jesus  Christ 
is  Lord,  to  the  glory  of  God  the  Father."  (Phil.  ii.  10, 11.) 
The  same  law  in  reference  to  ''the  fifth  part"  obtained 
in  the  case  of  a  trespass  committed  against  a  man,  as  we 
read,  "  If  a  soul  sin,  and  commit  a  trespass  against  the 
Lord,"^  and  lie  unto  his  neighbor  in  that  which  was  de- 
livered him  to  keep,  or  in  fellowship,  or  in  a  thing  taken 
away  by  violence,  or  have  deceived  his  neighbor,  or 
have  found  that  which  v>'as  lost,  and  lieth  concerning  it, 
and  sweareth  falsely ;  in  any  of  all  these  that  a  man 
doeth,  sinning  therein  :  then  it  shall  be,  because  he  hath 
sinned,  and  is  guilty,  that  he  shall  restore  that  which 
he  took  violently  away,  or  the  thing  which  he  hath  de- 
ceitfully gotten,  or  that  which  was  delivered  him  to 
keep,  or  the  lost  thing  which  he  found,  or  all  that  about 
which  he  hath  sworn  falsely;  he  shall  even  restore  it  in 
the  principal,  and  sJuiIl  add  the  fifth  part  more  thereto, 

*  There  is  a  fine  principle  involved  in  the  expression, 
".against  the  Lord."  Althongh  the  matter  in  question  was  a 
wrong  done  to  one's  neighbor,  yet  the  Lord  looked  npon  it  as 
a  trespass  aq-ainst  Himself.  Everything  must  be  viewed  iu 
refcrcnf-e  to  the  Lord.  It  matters  not  who  may  be  affected, 
Jehovah  must  ^et  the  first  place.  Thus,  wlien  David's  con- 
science was  pierced  by  the  arrow  of  conviction,  in  reference 
to  his  treatment  of  Uriah,  he  exclaims,  "I  have  sinned 
afjaiiiHt  the  Lord.'''  (2  Sam.  xii.  13.)  Tliis  principle  does  not» 
in  Mie  least,  interfere  with  the  injured  man's  claim. 


CIIArTER    v.,    ETC.  1-19 

und  give  it  unto  biin  to  whoju  it  appertainutb,  in  the  duy 
of  his  trespass  olforing-."  (Chnp.  vi.  2 — 5.) 

Man,  as  well  as  God,  is  a  positive  gainer  by  Ibo 
cross.  The  believer  can  say,  as  he  gazes  upon  that 
cross,  *'  Well,  it  matters  not  how  I  have  been  wronged, 
how  I  have  been  trespa.ssed  against,  how  I  have  been 
deceived,  what  ills  have  l)een  done  to  nie,  I  am  a  gainer 
by  tlie  cross.  1  hav^e  not  merely  received  back  all  that 
was  lost,  but  much  more  beside." 

Thus,  whether  we  think  of  the  injured,  or  the  injurer, 
in  anj^  given  case,  we  are  equall}'  struck  with  the  glorious 
triumphs  of  redemption,  and  the  mighty  practical  results 
which  flow  from  that  gospel  which  tills  the  soul  with  the 
happy  assurance,  that  "  all  trespasses  "  are  "  forgiven," 
and  that  the  root  from  whence  those  trespasses  have 
sprung,  has  been  judged.  **  The  gos})el  of  the  glory  of 
the  blessed  God  "  is  that  which  alone  can  send  forth  a 
man  into  the  midst  of  a  scene  which  has  been  the  wit- 
ness of  his  sins,  his  trespasses,  and  his  injurious  ways — 
can  send  him  back  to  all  who,  in  anywise,  have  been 
sufferers  by  his  evil  doings,  furnished  with  grace,  not 
only  to  repair  the  wrongs,  but,  far  more,  to  allow  the  full 
tide  of  practical  benevolence  to  flow  forth  in  all  his  waya, 
yea,  to  love  his  enemies,  to  do  good  to  them  that  hate 
him,  and  to  pray  for  them  that  despitefully  use  him  and 
persecute  him.  Such  is  the  precious  grace  of  God,  that 
acts  in  connection  with  our  great  Trespass  Otfering — 
such  are  its  rich,  rare,  and  refreshing  fruits ! 

What  a  triumphant  answer  to  the  caviller  who  could 
say,  "  shall  we  continue  in  sin,  that  grace  may  abound  ?  " 
Grace  not  merely  cuts  up  sin  by  the  routs,  but  trans- 
forms the  sinner  £i-om  a  curse  into  a  blessing;  from  ft 


150  LEVITICUS. 

moral  plague,  into  a  channel  of  divine  mercy;  from  an 
emissary  of  Satan,  into  a  messenger  of  God ;  from  a 
child  of  darkness,  into  a  son  of  the  light ;  from  a  seli- 
indulgent  pleasure-hunter,  into  a  self-denying  lover  of 
God;  from  a  slave  of  vile,  selfish  lusts,  into  a  willing- 
hearted  servant  of  Christ;  from  a  cold,  narrow-hearted 
miser,  into  a  benevolent  minister  to  the  need  of  his  fellow- 
man.  Away,  then,  with  the  oft-repeated  taunts,  "  Are 
we  to  do  nothing?  " — "  That  is  a  marvellously  easy  way 
to  be  saved  " — "  According  to  this  gospel  we  may  live 
as  we  list."  Let  all  who  utter  such  language  behold 
yonder  thief  transformed  into  a  liberal  donor,  and  let 
them  be  silent  for  ever.  (See  Eph.  iv.  28.)  They  know 
not  what  grace  means.  They  have  never  felt  its  sancti- 
fying and  elevating  influences.  They  forget  that,  while 
the  blood  of  the  trespass  offering  cleanses  the  conscience, 
the  law  of  that  offering  sends  the  trespasser  back  to  the 
one  whom  he  has  wronged,  with  "the  principal"  and 
"  the  fifth  "  in  his  hand.  Noble  testimony  this,  both  to 
the  grace  and  righteousness  of  the  God  of  Israel !  Beau- 
teous exhibition  of  the  results  of  that  marvellous  scheme 
of  redemption,  whereby  the  injurer  is  forgiven,  and  the 
injured  becomes  an  actual  gainer  I  If  the  conscience 
has  been  set  to  rights,  by  the  blood  of  the  cross,  in  re- 
ference to  the  claims  of  God,  the  conduct  must  be  set  to 
rights,  by  the  holiness  of  the  cross,  in  reference  to  the 
claims  of  practical  righteousness.  These  things  must 
never  be  separated.  God  has  joined  them  together,  and 
let  not  man  put  them  asunder.  The  hallowed  union  will 
never  be  dissolved  by  any  mind  which  is  governed  by 
pure  gospel  morality.  Alas!  it  is  easy  to  profess  the 
principles  of  grace,  while  the  practice  and  power  thereof 


CIIAWER  v.,    ETC.  151 

are  completely  denied.  It  is  easy  to  talk  of  restinp:  in 
the  blood  of  the  trespa?R  olferiner,  while  "  the  prinnipal  " 
and  "the  fifth  "  are  not  forthcoming:.  This  is  vain,  and 
worse  than  vain.  "  He  that  doeth  not  riifhteousncss  is 
not  of  God."     (1  John  iii.  10.) 

Nothin.i^  can  be  more  dishonorinp^  to  the  pure  pfracc  of 
the  <7ospel  ■  than  the  supposition  that  a  man  may  belong 
to  God,  while  his  conduct  and  character  exhibit  n,ot  the 
fair  traces  of  practical  holiness.  "  Known  unto  God  are 
all  his  works,"  no  doubt;  but  He  has  <:;'iven  us.  in  His 
holy  word,  those  evidences  by  which  we  can  discern 
those  that  belong  to  Him.  "  The  foundation  of  God 
standeth  sure,  having  this  seal,  The  Lord  knoweth  them 
that  are  his :  and,  Let  every  one  that  nameth  the  name 
of  Christ  depart  from  iniquity."  (2  Tim.  ii.  19.)  We 
have  no  right  to  suppose  that  an  evildoer  belongs  to  God. 
The  holy  instincts  of  the  divine  nature  are  shocked  by 
the  mention  of  such  a  thing.  People  sometimes  express 
much  difficulty  in  accounting  for  such  and  such  evil 
practices  on  the  part  of  those  whom  they  cannot  help  re- 
garding in  the  light  of  Christians.  The  word  of  God 
settles  the  matter  so  clearly  and  so  authoritatively,  as  to 
leave  no  possible  ground  for  any  such  difficulty.  "In 
this  the  children  of  God  are  manifest,  and  the  children 
of  the  devil:  whosoever  doeth  not  righteou.'^ness  is  not 
of  God,  neither  he  that  loveth  not  his  brother."  It  is 
well  to  remember  this,  in  this  day  of  laxity  and  self- 
indulgence.  There  is  a  fearful  amount  of  easy,  un- 
influential  profession  abroad,  against  which  the  gennino 
Christian  is  called  upon  to  make  a  tirm  stand,  and  bear  a 
severe  testimony— -a  testimony  resulting  from  the  steady 
exhibition  of  "  tba  fruits  of  righteousn(\ss  which  arc  l>y 


152  —IT  LEVITICUS. 

Jesus  Christ  unto  the  glory  and  praise  of  God."  It  is 
most  deplorable  to  see  so  many  going  along  the  beat^u 
path — the  well-trodden  highway  of  religious  profession, 
and  yet  manifesting  not  a  trace  of  love  or  holiness  in 
their  conduct.  Christian  reader,  let  us  be  faithful.  Let 
us  rebuke,  by  a  life  of  self-denial  and  genuine  benevolence, 
the  sell-indulgence  and  culpable  inactivity  of  evangelical 
yet  worldly  profession.  May  God  grant  unto  all  Ilis 
true-hearted  people  abundant  grace  for  these  things ! 

Let  us  now  proceed  to  compare  the  two  classes  of 
trespass  offering;  namely,  the  offering  on  account  of 
trespass  "  in  the  holy  things  of  the  Lord,"  and  that 
which  had  reference  to  a  trespass  committed  in  the 
common  transactions  and  relations  of  human  life.  In 
so  doing,  we  shall  find  one  or  two  points  which  demand 
our  attentive  consideration. 

And,  first,  the  expression,  "if  a  soul  sin  through 
ignorance,"  which  occurs  in  the  former,  is  omitted  in 
the  latter.  The  reason  of  this  is  obvious.  The  claims 
which  stand  connected  with  the  holy  things  of  the 
Lord,  must  pass,  infinitely,  beyond  the  reach  of  the 
most  elevated  human  sensibility.  Those  claims  may 
be,  continually,  interfered  with — continually  trespassed 
upon,  and  the  trespasser  not  be  aware  of  the  fact.  Man's 
consciousness  can  never  be  the  regulator  in  the  sanctuary 
of  God.  This  is  an  unspeakable  mercy.  God's  holiness 
alone  must  fix  the  standard,  when  God's  rights  are  in 
question. 

On  the  other  hand,  the  human  conscience  can  readily 
grasp  the  full  amount  of  a  human  claim,  and  can  readily 
take  cognizance  of  any  interference  with  such  claim. 
How  often  may  we  have  wronged  God,  in  Ilis  holy 


CHAPTER   v.,    ETC.  l^ 

thing-s,  without  ever  takinp:  a  note  of  it  in  the  tablet  of 
conscience— yea,  without  having  the  competency  to 
detect  it.  (See  Mai.  iii.  8.)  Not  so,  however,  when 
man's  rights  are  in  question.  The  wrong  which  the 
human  eye  can  see,  and  the  human  heart  feel,  the  human 
conscience  can  take  notice  of.  A  man,  "  through  igno- 
tance  "  of  the  laws  which  governed  the  sanctuary  of 
old,  might  rommit  a  trespass  against  those  laws,  with- 
out being  aware  of  it,  until  a  higher  light  had  shone  in 
upon  his  conscience.  But  a  man  could  not,  "through 
ignorance,"  tell  a  lie,  swear  falsely,  commit  an  act  of 
violence,  deceive  his  neighbor,  or  find  a  lost  thing  and 
deny  it.  These  wore  all  plain  and  palpable  acts,  lying 
within  the  range  of  the  most  sluggish  sensibility. 
Hence  it  is  that  the  expression,  "through  ignorance" 
is  introduced,  in  reference  to  "the  holy  things  of  the 
■  Lord,"  and  omitted,  in  reference  to  th«  common  affairs 
of  men.  How  blessed  it  is  to  know  that  the  precious 
bltxM  of  Christ  has  settled  all  questions  whether  with 
respect  to  God  or  man— our  sins  of  ignorance  or  our 
ktidwh  sins !  Here  lies  the  deep  and  settled  foundation 
of  the  believer's  peace.  The  cross  has  divinely  mei 
ALL. 

Again,  when  it  was  a  question  of  trespass  **  in  the 
holy  things  of  the  Lord,"  the  unblemished  sacrifice  was 
first  introduced;  and,  afterward,  "the  principal"  and 
"the  fifth."  This  order  was  reversed  when  it  was  a 
question  of  the  common  affairs  of  life.  (Comp.  chap.  v. 
15,  16  with  chap.  vi.  4— t.)  '  The  reason  of  this  is 
equally  obvious.  When  the  divine  rights  were  infringed, 
the  blood  of  atonement  was  made  the  great  prominent 
matter.     Whereas,  when  human  rights  were  interfered 


154  LEVITICUS. 

with,  restifulion  would  naturally  assume  the  leading 
place  in  the  mind.  But,  inasmuch  as  the  latter  involved 
the  question  of  the  soul's  relation  with  God,  as  well  as 
the  former,  therefore  the  sacrifice  is  introduced,  though 
it  be  last  in  order.  If  I  wrong  my  fellov.^  man,  that 
wrong  will,  undoubtedly,  interfere  with  my  communion 
with  God;  and  that  communion  can  only  be  restored 
on  the  ground  of  atonement.  Mere  restitution  would 
not  avail.  It  might  satisfy  the  injured  man,  but  it 
could  not  form  the  basis  of  restored  communion  with 
God.  I  might  restore  "the  principal"  and  add  "the 
lifih,"  ten  thousand  times  over,  and  j-et  my  sin  remain, 
for  "without  shedding  of  blood  is  no  remission."  (Heb. 
ix.  22.)  Still,  if  it  be  a  question  of  injury  done  to  my 
neighbor,  then  restitution  must  first  be  made.  "If  thou 
bring  thy  gift  to  the  altar,  and  there  rememberest  that 
thy  brother  hath  aught  against  thee,  leave  there  thy 
gift  before  the  altar,  and  go  thy  way  ;  first  be  reconciled 
to  thy  brother,  and  then  come  and  offer  thy  gift."  (Matt. 
V.  23,  24.)* 

There  is  far  more  involved  in  the  divine  order  pre- 
scribed in  the  trespass  offering,  than  might,  at  first  sight, 
appear.  The  claims  which  arise  out  of  our  human  rela- 
tions must  not  be  disregarded.     They  must  ever  get 


I  ♦  From  a  comparison  of  Matt.  v.  23,  24  with  Matt,  xviii.  21, 
22,  we  may  learn  a  tine  principle,  as  to  the  way  in  which 
wrongs  and  injuries  are  to  be  settled  between  two  brothers. 
The  injnrer  is  sent  back  from  the  altar,  in  oi-dcr  to  have  his 
matters  set  straiijht  with  the  injured  one  ;  for  there  can  b©  no 
communion  with  the  Father  so  long  as  my  brother  **hath 
aught  aji^ainst  me."  But,  then,  mark  the  beauteous  way  in 
wliich  the  injured  one  is  taught  to  i-eceive  the  injvircr.     "  Lord, 


CHAPTER    v.,    K'lC.  -,145 

their  proper  place  in  tlie  heart.  This  i.s  distinctly  tiiiij;ij{. 
te  the  trespass  ollcring.  When  an  Israelite  had,  by  an 
act  of  trespass,  deranged  his  rehition  with  Jehovah,  the 
order  was,  sacrilice  and  restitution.  When  he  had,  hy 
an  act  of  trespass,  deranged  liis  relation  with  his  neigh- 
bor, the  order  was,  restitution  and  saeiilice.  AVill  any 
one  undertake  tasay  this  is  a  distinction  witiiont  a  differ- 
ence ?  Does  the  change  of  the  order  not  convey  its  own 
appropriate,  because  divinely-appointed,  lesson?  Un- 
questionably. Every  point  is  pregnant  with  meaning, 
if  we  w^ill  but  allow^  the  Holy  Ghost  to  convey  that 
meaning  to  our  hearts,  and  not  seek  to  grasp  it  by  the 
aid  of  our  poor  vain  Imaginings.  Each  offering  conveys 
its  own  characteristic  view  of  the  Lord  Jesus,  and  His 
w^ork ;  and  each  is  presented  in  its  own  characteristic 
order;  and  we  may  safely  say,  it  is,  at  once,  the  business 
and  the  delight  of  the  spiritual  mind  to  apprehend  both 
the  one  and  the  other.  The  very  same  character  of 
mind  which  would  seek  to  make  nothing  of  the  peculiar 
order  of  each  offering,  would  also  set  aside  the  idea 
of  a  peculiar  phase  of  Christ  in  each.  It  would  deny 
the  existence  of  any  difference  between  the  burnt  offer- 
ing and  the  sin  offering;  and  between  the  sin  offering 
and  the  trespass  offering;  and  between  any  or  all  of 
these  and  the  meat  offering  or  the  peace  offering.    Hence, 


how  oft  shall  my  brother  sin  again.st  me,  and  I  forgive  him  ? 
till  seven  times  ?  Jesus  saith  unto  him,  I  say  not  unto  thee, 
until  seven  times  ;  but,  until  s^cventy  times  seven.''''  Such  is  the 
divine  mode  of  settling  all  questions  between  brethren. 
"Forbearing  one  another,  and  forgiving  one  another,  if  any 
man  have  a  quaiTel  against  any  :  even  as  Christ  forgave  you, 
60  also  do  ye."  (Col.  iii.  13.) 


156  LEVITICUS. 

it  would  foilow  that  the  first  sev^eii  chapters  of  the  Book 
of  Lovitk'us  are  all  a  vain  repetition,  each  successive 
chapter  going  over  the  same  thing.  Who  could  cede 
aught  so  monstrous  as  this?  What  Christian  mind 
couid  suffer  such  an  insult  to  be  offered  to  the  sacred 
page  ?  A  German  rationalist  or  neologian  may  put 
forth  such  vain  and  detestable  notions;  but  those  who 
have  been  divinely  taught  that  "  all  scripture  is  given  by 
inspiration  of  God,"  will  be  led  to  regard  the  various 
types,  in  their  specific  order,  as  so  many  variously- 
shaped  caskets,  in  which  the  Holy  Ghost  has  treasured 
up,  for  the  people  of  God,  "  the  unsearchable  riches  of 
Christ."  There  is  no  tedious  repetition,  no  redundancy. 
All  is  rich,  divine,  heav^enly  variety ;  and  all  we  need  is 
to  be  personally  acquainted  wnth  the  great  Antitype,  in 
order  to  enter  into  the  beauties  and  seize  the  delicate 
touches  of  each  type.  Directly  the  heart  lays  hold  of 
the  fact  that  it  is  Christ  we  have,  in  each  type,  it  can 
hang,  with  spiritual  interest,  over  the  most  minute  de- 
tails. It  sees  meaning  and  beauty  in  everything — it 
finds  Christ  in  all.  As,  in  the  kingdom  of  nature,  the 
telescope  and  the  microscope  present  to  the  eye  their 
own  special  wonders,  so  with  the  word  of  God.  Whether 
we  look  at  it  as  a  whole,  or  scrutinize  each  clause,  we 
find  that  which  elicits  the  worship  and  thanksgiving  of 
uur  hearts. 

Clu'istian  reader,  may  the  name  of  the  Lord  Jesus 
ever  be  more  precious  to  our  hearts  !  Then  shall  we 
value  everything  that  speaks  of  Him — everything  that 
sets  Him  forth — everything  affording  a  fresh  insight  into 
His  peculiar  excellency  and  matchless  beauty. 


c;hai»'J'i:ii  v.,   f.tc.  If)? 

Note. — Tho  roiiuiiiKlfi-  of  i-h;\\).  vi..  lug-^tlicr  wiih  the 
whole  of  chap,  vii.,  is  occu})i('cl  ^villl  tlie  law  of  the 
various  offerings  to  which  reference  has  already  been 
made.  There  are.  however,  some  points  presented  in 
the  law  of  the  sin  offering-  and  tho  trespass  offerings 
which  may  be  noticed  ere  we  leave  this  copious  section 
of  our  book. 

In  none  of  the  offerings  is  Christ's  personal  holiness 
more  strikingly  presented  than  in  the  sin  ofterinir. 
"  Speak  unto  Aaron  and  to  his  sons,  saying,  This  is  the 
law  of  the  sin  offering:  in  the  place  v»'h(>re  the  l)urnt 
offering  is  killed   shall   the   sin  offering  ))e   killed   ])efor(^ 

the  Lord :    it  /.s  most  hoi;/ Whatsot^ver   shall 

touch  the  flesh  thereof  }<hall  hi'  hohj All  the 

males  among  the  priests  shall  eat  thcn-eof:  it  is  most 
holy.'^  (Chap.  vi.  25 — 20.)  So  also  in  speaking  of  the 
meat  offering,  "  it  is  most  holy,  as  is  the  sin  offering, 
and  as  the  trespass  offering.''  This  is  most  marked  and 
striking.  The  Holy  Ghost  did  not  need  to  guard  with 
such  jealous}^,  the  personal  Jioliness  of  Christ  in  the  burnt 
offering;  but  lest  the  soul  should,  by  any  means,  lose 
sight  of  that  holiness,  while  contemplating  the  place  which 
the  Blessed  One  took  in  the  sin  offering,  we  are,  again 
and  again,  reminded  of  it  by  the  words,  ''  it  is  most  holy." 
Truly  edifying  and  refreshing  it  is  to  behold  the  divine 
and  essential  holiness  of  the  Person  of  Christ  shining 
forth  in  the  midst  of  Calvary's  profound  and  awful  gloom. 
The  same  point  is  observable  in  "the  law  of  the  trespass 
offering."  (See  chap.  vii.  1,  6.)  Never  was  the  Lord 
Jesus  more  fully  seen  to  be  "  the  Holy  One  of  God  "  than 
when  He  was  "  made  sin  "  upon  the  cursed  tree.  The 
vileness  and  blackness  of  that  with  which. He  stood 
1-1 


158  LEVITICUS. 

identified  on  the  cross,  only  served  to  show  out  more 
clearly  that  He  was  "  most  holy."  Though  a  sin-bearer, 
He  was  sinless.  Though  enduring  the  wrath  of  God, 
He  was  the  Fafhefi^  delight.  Though  deprived  of  the 
light  of  GocVs  countenance,  Ho  dwelt  in  the  Father's 
bosom.  Precious  mystery  !  Who  can  sound  its  mighty 
depths  ?  How  wonderful  to  find  it  so  accurately  shadowed 
forth  in  "the  law  of  the  sin  offering." 

Again,  my  reader  should  seek  to  apprehend  the  mean- 
ing of  the  expression,  "  all  the  males  among  the  priests 
shall  eat  thereof."  The  ceremonial  act  of  eating  the  sin 
offering,  or  the  trespass  offering,  was  expressive  of  full 
identification.  But,  to  eat  the  sin  offering — to  make 
another's  sin  one's  own,  demanded  a  higher  degree  of 
priestly  energy,  such  as  was  expressed  in  "the  males 
among  the  priests."  "  And  the  Lord  spake  unto  Aaron, 
Behold,  I  also  have  given  thee  the  charge  of  mine  heave 
offerings,  of  all  the  hallowed  things  of  the  children  of 
Israel ;  unto  thee  have  I  given  them  by  reason  of  the 
anointing,  and  to  thy  sons,  by  an  ordinance  for  ever. 
This  shall  be  thine  of  the  most  holy  things,  reserved  from 
the  fire :  every  oblation  of  theirs,  every  meat  olTering  of 
theirs,  and  every  sin  offering  of  theirs,  and  every  tres- 
pass offering  of  theirs,  which  they  shall  render  unto  me, 
shall  be  most  holy  for  thee  and  for  thy  sons.  In  the 
most  holy  place  shalt  thou  eat  it ;  every  male  shall  eat 
it :  it  shall  be  holy  unto  thee.  And  this  is  thine ;  the 
heave  offering  of  their  gift,  with  all  the  wave  offerings 
of  the  children  of  Israel:  I  have  given  them  unto  thee, 
and  to  thy  sons,  and  to  thy  daughters  with  thee,  by  a 
statute  for  ever:  everyone  that  is  clean  in  thy  house 
shall  eat  oCit"  (Numb,  xviii.  8— U.) 


rHAf>TKR    v..     KTO.  159 

It  dvinandcd  a  larger  laoasure  of  prit^stl^^  energy  lo 
ea;  of  the  sin  or  trospas.s  offering,  than  merely  to  partake 
of  ihi'  heavo  and  wave  ofierings  of  gift.  The  "  daughters'' 
of  Aaron  could  eat  of  the  latter.  None  but  the  "  sons" 
could  eat  of  the  former.  In  general,  "the  male,"  ex- 
presses a  thing  according  to  the  divine  idea ;  "  the  fe- 
male," according  to  human  development.  The  former 
gives  you  the  thing  in  full  enei-gy ;  the  latter,  in  its  im- 
perfect.on.  How  few  of  us  have  sufiicient  priestly  energy 
to^enaljle  us  to  make  another's  sin  or  trespass  our  own! 
The  blessed  Lord  Jesus  did  this  perfect  1}'-.  He  made 
His  people's  sins  His  own,  and  bore  the  judgment  there- 
of, on  the  cross.  He  fully  identified  Himself  with  us, 
so  that  we  may  know,  in  full  and  blessed  certainty,  that 
the  whole  question  of  sin  and  trespass  has  been  divinely 
settled.  If  Christ's  identification  was  perfect,  then,  the 
settlement  was  perfect,  likewise :  and  that  it  was  per- 
fect, the  scene  enacted  at  Calvary  declares.  All  is  ac- 
complished. The  sin,  the  trespasses^  the  claims  of  God, 
the  claims  of  man — ^all  have  been  eternally  settled ;  and, 
now,  perfect  peace  is  the  portion  of  all  who!  by  gi-ace, 
accept  as  true  the  record  of  God.  It  is  as  simple  as  God 
could  make  it,  and  the  soul  that  believes  it  is  mad(» 
happy.  The  peace  and  happiness  of  the  believer  depend 
wholly  upon  the  perfection  of  Christ's  sacrifice.  It  is 
not  a  question  of  his  mode  of  receiving  it,  his  thoughts 
about  it,  or  his  feelings  respecting  it.  It  is  simply  a 
question  of  his  crediting,  by  faith,  the  testimony  of  God, 
as  to  the  value  of  the  sacrifice.  The  Lord  be  praised  for 
His  own  simple  and  perfect  way  of  peace !  May  many 
troubled  souls  be  led  by  the  Holy  Spirit  into  an  under- 
standing thereofi 


IGO  LKVITlCtfS, 

We  shall  here  close  our  meditations  upon  one  of  the 
richest  sections  in  the  whole  canon  of  inspiration.  It 
is  but  little  we  have  been  enabled  to  glean  from  it.  We 
have  hardly  penetrated  below  the  surface  of  an  exhaust- 
less  mine.  If,  however,  the  reader  has,  for  the  first 
time,  been  led  to  view  the  offerings  as  so  many  varied 
exhibitions  of  the  great  Sacrifice,  and  if  he  is  led  to  cast 
himself  at  the  feet  of  the  groat  Teacher,  to  learn  more  of 
the  living  depths  of  these  things,  I  cannot  but  feel  that 
an  end  has  been  gained  for  which  we  may  well  feel 
deeply  thankful. 


CHAPTERS  VIII.,  IX. 

Havino  considered  the  doctrine  of  sacrifice,  as  ur- 
folded  in  the  first  seven  chapters  of  this  book,  we  now 
approach  the  subject  of  priesthood.  The  two  subjects 
are  intimately  connected.  The  sinner  needs  a  scrci'ijice  ; 
the  believer  needs  a  prie^f.  We  have  both  the  one  and 
the  other  in  Christ,  who,  having  offered  Himself,  without 
spot,  to  God,  entered  upon  the  sphere  of  His  priestly 
ministry,  in  the  sanctuary  above.  We  need  no  other 
sacrifice,  no  other  priest.  Jesus  is  divinely  sufficient. 
He  imparts  the  dignity  and  worth  of  His  own  Person  to 
every  office  He  sustains,  and  to  every  work  He  performs. 
When  we  see  Him  as  a  sacrifice,  we  know  that  we  have 
in  Him  all  that  a  perfect  sacrifice  could  be ;  and,  when 
we  see  Him  as  a  priest,  we  know  that  every  function  of 


CHAPTKR    VIII.,    IX.  J  (J I 

the  priesthood  is  perfectly  discharged  by  llim.  As  a 
sacrifice,  He  introduces  llis  people  into  a  settled  rela- 
tionship with  God ;  and,  as  a  priest.  He  maintains  them 
therein,  according  to  the  perfectness  of  what  He  is. 
Priesthood  is  designed  for  those  who  already  stand  in  a 
certain  relationship  with  God.  As  sinners,  by  nature 
and  by  practice,  we  are  "brought  nigh  to  God  by  the 
blood  of  the  cross.''  We  are  brought  into  an  estab- 
lished relationship  with  Him.  We  stand  before  Him 
as  the  fruit  of  His  own  work.  Ho  has  put  away  our 
sins,  in  such  a  manner  as  suits  Himself,  so  that  we 
might  be  before  Him,  to  the  praise  of  His  name,  as  the 
exhibition  of  what  He  can  accomplish  through  the  power 
of  death  and  resurrection. 

But,  though  so  fully  delivered  from  every  thing  that 
could  be   against  us;  though   so  perfectly  accepted  in 
the  Beloved  ;  though  so  complete  in  Christ ;  though  so 
highly  exalted,  yet  are  we,  in  ourselves,   while  down 
here,  poor  feeble  creatures,  ever  prone  to  wander,  ready 
to  stumble,  exposed  to  manifold  temptations,  trials,  and 
snares.     As  such,   we  need  the  ceaseless  ministry  of 
our  "  Great  High  Priest,"  whose  very  presence,  in  the 
sanctuary  above,  maintains  us,  in  the  full   integrity  of 
that  place  and  relationship  in  which,  through  grace,  wo 
stand.     *' He  ever  liveth  to  make  interc(\<sion  for  us." 
|,(Heb.   vii.    25.)     Wa  could  not  stand,   for  a  moment, 
|Idown   here,  if  He   were   not  living  for   us,  up   there. 
V  Because  I  live,  ye  shall  live  also."     (John  xiv.  19.) 
M'  For  if,  when  we  were  enemies,  wr  were  reconciled  to 
God  by  the  death  of  his  Son,  much  more,  being  recon- 
ciled, we  shall  be  saved  by  his  life."    (Rom.  v.  10.)  The 
"death"  and  the   ''life"  are  inseparably  connected,  in 


162  LtVITICtJS. 

the  economy  of  grace.  But,  be  it  observed,  the  life 
comes  after  the  death.  It  is  Christ's  life  as  risen  from 
the  dead,  and  not  His  life  down  here,  that  the  apostle 
refers  to,  in  the  last-quoted  passage.  This  distinction 
is  eminently  worthy  of  my  reader's  attention.  The  life 
of  our  blessed  Lord  Jesus,  while  down  here,  was,  I  need 
hardl}^  remark,  infinitely  precious ;  but  lie  did  not  enter 
upon  His  sphere  of  priestly  service  until  He  had  accom- 
plished the  work  of  redemption.  Nor  could  He  have 
done  so,  inasmuch  as  "it  is  evident  that  our  Lord  sprang 
out  of  Juda ;  of  which  tribe  Moses  spake  nothing  con- 
cerning priesthood.'^  (Heb.  vii.  14.)  "  For  every  high 
priest  is  ordained  to  offer  gifts  and  sacrifices :  wherefore 
it  is  of  necessity  that  this  man  have  somewhat  also  to 
offer.  For  if  he  were  on  earth,  he  should  not  be  a  priest, 
seeing  that  there  are  priests  that  offer  gifts  according 
to  the  law."  (Heb.  viii.  3,  4.)  "  But  Christ  being  come 
an  high  priest  of  good  things  to  come,  by  a  greater  and 
more  perfect  tabeniacle,  not  made  with  hands,  that  is 
to  say,  not  of  this  building;  neither  by  the  blood  of 
goats  and  calves,  but  by  his  own  blood  he  entered  in 
once  into  the  holy  place,  having  obtained  eternal  re- 
demption   For  Christ  is  not  entered  into  the  holy 

places  made  with  hands,  which  are  the  figures  of  the 
true ;  but  into  heaven  itself,  now  to  appear  in  the  pre- 
sence of  God  for  us."     (Heb.  ix.  11,  12,  24.) 

Heaven,  not  earth,  is  the  sphere  of  Christ's  priestly 
ministry ;  and  on  that  sphere  He  entered  when  He 
had  offered  Himself  without  spot  to  God.  He  never 
appeared  as  a  priest  in  the  temple  below.  He  ofttimes 
went  up  to  the  temple  to  teach,  but  never  to  sacrifice  or 
burn  incense.     There  never  was  any  one  ordained  of 


CHAPTER    VIIL,    IX.  I(i3 

God  to  discharge  the  functions  of  the  priestly  otVice  on 
earth,  save  Aaron  and  his  sons.  "If  he  were  on  earth, 
he  should  not  be  a  priest."  This  is  a  })ohit  of  mueh 
interest  and  value,  in  connection  with  the  doctrine  of 
priesthood.  Heaven  is  the  sphere,  and  accom])lished 
redemption  the  basis,  of  Christ's  priesthood.  8avc  in 
the  sense  that  all  believers  are  priests,  (1  Pet.  ii.  5), 
there  is  no  such  thing  as  a  priest  upon  eartii.  Unless 
a  man  can  show  his  descent  from  Aaron,  unless  he  can 
trace  his  pedigree  up  to  that  ancient  source,  he  has  no 
right  to  exercise  the  priestly  office.  Apostolic  succes- 
sion itself,  could  it  be  proved,  would  be  of  no  possible 
value  here,  inasmuch  as  the  Apostles  themselves  were 
not  priests,  save  in  the  sense  above  referred  to.  The 
feeblest  member  of  the  household  of  faith  is  as  much  a 
priest  as  the  Apostle  Peter  himself  He  is  a  s})iritual 
priest;  he  worships  in  a  spiritual  temple;  he  stands  at 
a  spiritual  altar;  he  oilers  a  spiritual  sacrifice;  he  is 
clad  in  spiritual  vestments.  "Ye  also,  as  lively  stones, 
are  built  up  a  spiritual  house,  an  holy  priesthood,  to 
offer  up  spiritual  sacrifices,  acceptable  to  God  by  Jesus 
Christ."  (1  Peter  ii.  5.)  "By  him,  therefore,  let  us 
offer  the  sacrifice  of  praise  to  God  continually,  that  is, 
the  fruit  of  our  lips,  giving  thanks  to  his  name.  But  to 
do  good  and  to  communicate  forget  not,  for  with  such 
sacrifices  God  is  well  pleased."     (Ileb.  xiii.  15,  Ifi.) 

If  one  of  the  direct  descendants  of  the  house  of 
Aaron  were  converted  to  Christ,  he  would  enter  upon 
an  entirely  new  character  and  ground  of  priestly  service. 
And  be  it  observed,  that  the  passages  just  (juoted  pre- 
sent the  two  great  classes  of  spiritual  sacrifice  which 
the  spiritual  priest  is  privih^ged  to  ofter.     There  is  the 


1(U  LEVITICUS. 

sacrifice  of  praise  to  God,  and  the  sacrifice  of  bene- 
volence to  man.  There  is  a  double  stream  continually 
going  forth  from  the  believer  who  is  living  in  the 
realization  of  his  priestly  place — a  stream  of  grateful 
praise  ascending  to  the  throne  of  God,  and  a  stream  of 
active  benevolence  flowing  forth  to  a  needy  world.  The 
spiritual  priest  stands  with  one  hand  lifted  up  to  God,  in 
the  presentation  of  the  incense  of  grateful  praise ;  and 
the  other  opened  wide  to  minister,  in  genuine  beneficence, 
to  every  form  of  human  need.  Were  these  things  more 
distinctly  apprehended,  what  hallowed  elevation,  and 
what  moral  grace,  would  they  not  impart  to  the  chris- 
tian character !  Elevation,  inasmuch  as  the  heart  would 
ever  be  lifted  up  to  the  infinite  Source  of  all  that  is 
capable  of  elevating — moral  grace,  inasmuch  as  the  heart 
would  ever  be  kept  open  to  all  demands  upon  its  sym- 
pathies. The  two  things  are  inseparable.  Immediate 
occupation  of  heart  with  God  must,  of  necessity,  elevate 
and  enlarge.  But,  on  the  other  hand,  if  one  wa.lks  at  a 
distance  from  God,  the  heart  will  become  grovelling  and 
contracted.  Intimacy  of  communion  with  God — the 
habitual  realization  of  our  priestl}^  dignity,  is  the  only 
effectual  remedy  for  the  downward  and  selfish  tendencies 
of  the  old  nature. 

IIo,ving  said  thus  much  on  the  subject  of  priesthood 
in  general,  both  as  to  its  primary  and  secondary  aspects, 
we  shall  proceed  to  examine  the  contents  of  the  eighth 
and  ninth  chapters  of  the  Book  of  Leviticus. 

"  And  the  Lord  spake  unto  Moses,  saying.  Take  Aaron 
and  his  sons  Avith  him,  and  the  garments,  and  the  anoint- 
ing oil,  and  a  bullock  for  the  sin  oftering,  and  two  rams, 
and  a  basket  of  unleavened  bread ;  and  gather  thou  all 


CHAPTER   A'lll.,    fX.  1(;5 

the  congregation  together  unto  the  door  of  the  tabernacle 
of  the  congregation.     And  Moses  did  as  the  Lord  com- 
manded him;  and  the  assembly  was  gathered  together 
nnto  the   door  of  the   tabernacle  of  the  congregation." 
There  is  special  grace  unfolded  here.     The  whole  assem- 
bly  is    convened  at  the   door  of  the  tabernacle  of  the 
congregation,  in  order  that  all  might  have  the  privilege 
of   beholding  the   one   who  was  about  to  be  entrusted 
with  the  charge  of   their  most  important  interests.     In 
the  28th  and  29th  of  Exodus  we   are   taught  the  same 
general  truth  with  respect  to  the   vestments  and  sacri- 
fices connected  with  the  priestly  office ;  but,  in  Leviticus, 
the  congregation  is  introduced,  and  allowed  to  look  on  at 
every  movement  in  the  solenm  and  impressive  service  of 
consecration.      The  humblest  member  of  the    assembly 
had  his  own  place.     Each  one,  the  lowest  as  well  as  the 
highest,   was  permitted  to  gaze  upon  the  person  of  the 
high   priest,    upon    the   sacrifice   which  he   offered,  and 
upon  the  robes  which  he  wore.     Each  one  had  his  own 
pecujiar  need,  and  the  God  of  Israel  would  have  each  to 
see  and  know  that  his  need  was  fully  provided  for  by 
the   varied  qualifications  of  the  high  priest  who  stood 
before   him.     Of  these  qualifications  the  priestly  robes 
were  the   apt  typicol  expression.     Each  portion  of  the 
dress  was  designed  and  adapted  to  set  forth  some  special 
quahfication  in  which  the  assembly  as  a  whole,  and  each 
individual  member,  would,  of  necessity,  be  deeply   in- 
terested.    The  coat,  the  girdle,  the  robe,  the  ephod,  the 
breastplate,  the  Urim  and  the  Thummim,  the  mitre,  the 
holy  crown — all  told  out  the  varied  virtues,  qualifications, 
and  functions  of  the  one  who  was  to  represent  the  con- 
gregation and  maintain  the  interests  thereof  in  the  divine 
presence. 


.      166  LEVITICUS. 

Thus  it  is  the  believer  can,  with  the  eye  of  faith,  behold 
his  great  High  Priest,  in  the  heavens,  and  see  in  Him 
the  divine  realities  of  which  the  Aaronic  vestments 
were  but  the  shadows.  The  Lord  Jesus  Christ  is  the 
holy  One,  the  anointed  One,  the  mitred  One,  the  girded 
One.  He  is  all  these,  not  in  virtue  of  outward  gar- 
ments to  be  put  on  or  off,  but  in  virtue  of  the  divine  and 
eternal  graces  of  His  Person,  the  changeless  eflicacy  of 
His  work,  and  the  imperishable  virtue  of  His  sacred 
offices.  This  is  the  special  value  of  studying  the  types 
of  the  Mosaic  economy.  The  enlightened  eye  sees 
Christ  in  all.  The  blood  of  the  sacrifice  and  the  robe  of 
the  high  priest  both  point  to  Him — both  were  designed 
of  God  to  set  Him  forth.  If  it  be  a  cpiestion  of  con- 
science, the  blood  of  the  sacrifice  meets  it,  according  to 
the  just  claims  of  the  sanctuary.  Grace  has  met  the 
demand  of  holiness.  And,  then,  if  it  be  a  ciuestion  of 
the  need  connected  w^ith  the  believer's  position  down 
here,  he  can  see  it  all  divinely  answered  in  the  official 
robes  of  the  high  priest. 

And,  here,  let  me  say,  there  are  tw^o  ways  in  which 
to  contemplate  the  believer's  position — two  ways  in 
which  that  position  is  presented  in  the  w^ord,  which 
must  be  taken  into  account  ere  the  true  idea  of  priest- 
hood can  be  intelligently  laid  hold  of.  The  believer  is 
represented  as  being  part  of  a  body  of  which  Christ  is 
the  Head.  This  body,  with  Christ  its  Head,  is  spoken 
of  as  forming  one  man,  complete,  in  every  respect.  It 
was  quickened  with  Christ,  raised  with  Christ,  and 
seated  with  Christ,  in  the  heavens.  It  is  one  with  Him, 
complete  in  Him,  accepted  in  Him,  possessing  His  life, 
and  standing  in  His  favor,   before  God.     All  trespjisses 


CHAPTER    VIII.,    IX.  107 

arc  blotted  out.  There  is  no  spot.  All  is  fair  and 
lovely  beneath  the  eye  of  God.  (See  1  Cor.  xii.  12,  13; 
Eph.  ii.  5—10;  Col.  ii.  6—15;  1  John  iv.  H.) 

Then,  again,  the  behever  is  contemplated  as  in  the 
place  of  need,  weakness,  and  dependence,  down  here,  in 
this  world.  He  is  ever  exposed  to  temptation,  prone  to 
wander,  liable  to  stumble  and  fall.  As  such,  he,  con- 
tinually, stands  in  need  of  the  perfect  sympathy  and 
powerful  ministrations  of  the  High  Priest,  who  ever 
appears  in  the  presence  of  God,  in  the  full  value  of  His 
Person  and  work,  and  who  represents  the  believer  and 
maintains  His  cause  before  the  throne. 

Now  my  reader  should  ponder  both  these  aspects  of 
the  believer,  in  order  that  he  may  see,  not  only  what  a 
highly  exalted  and  privileged  place  he  occupies  with 
Christ  on  high,  but  also  what  ample  provision  there  is 
for  him,  in  reference  to  his  every  need  and  weakness, 
here  below.  This  distinction  might,  further,  be  devel- 
oped, in  this  way.  The  believer  is  represented  as  being 
of  the  Church,  and  in  the  kingdom.  As  the  former, 
heaven  is  his  place,  his  home,  his  portion,  the  seat  of  his 
aliections.  As  the  latter,  he  is  on  earth,  in  the  place  of 
trial,  responsibility,  and  conflict.  Hence,  therefore, 
priesthood  is  a  divine  provision  for  those  who,  though 
being  of  the  Church,  and  lielonging  to  heaven,  are, 
nevertheless,  in  the  kingdom,  and  walking  on  the  earth. 
This  distinction  is  a  very  simple  one,  and,  when  appre- 
hended, explains  a  vast  number  of  passages  of  fcJcripturu 
in  which  many  minds  encounter  considerable  dilliculiy.* 


*  A  comparison  of  the  Epistle  to  the  Ephcsians  with  the 
First  Epistle  of    Peter  will   furnish  tlie  reader  with  much 


108  LEVITIOUS. 

Iti  looking  into  the  contents  of  the  chapters  which  lie 
open  before  us,  we  may  remark  three  tilings  put  promi- 
nent 1\'  forward,  namely,  the  authority  of  the  word,  the 
vahie  of  the  blood,  the  power  of  the  Spirit.  These  are 
weighty  matters — matters  of  unspeakable  importance — 
matters  which  must  be  regarded,  by  every  Christian,  as, 
unquestionably,  vital  and  fundamental. 

And,  hrst,  as  to  the  authority  of  the  word,  it  is  of  the 
deepest  interest  to  see  that,  in  the  consecration  of  the 
priests,  as  well  as  in  the  entire  range  of  the  sacrifices, 
we  are  brought  immediately  under  the  authority  of  the 
word  of  (xod.  "  And  Moses  said  unto  the  congregation, 
ThU  is  the  thing  ivhich  the  Lord  commanded  to  be 
done."  (Chap.  viii.  5.)  And,  again,  "Moses  said,  Thii^ 
is  the  tiling  ivhich  the  Lord  commanded  that  ye  should 
do;  and  the  glory  of  the  Lord  shall  appear  unto  you." 
(Chap.  ix.  G.)  Let  these  words  sink  down  into  our 
ears.  Let  them  be  carefully  and  prayerfully  pondered. 
They  are  priceless  words.  "  This  is  the  thing  which  the 
Lord  commanded."  lie  did  not  say,  "  This  is  the  thing 
which  is  expedient,  agreeable,  or  suitable."  Neither  did 
He  say,  "  This  is  the  thing  which  has  been  arranged  by 
the  voice  of  the  fathers,  the  decree  of  the  elders,  or  the 
opinion  of  the  doctors."  Moses  knew  notliing  of  such 
sources  of  authority.  To  him  there  was  one,  holy, 
elevated,  paramount  source  of  authority,  and  that  was, 
the  word  of  Jehovah,  and  he  would  bring  every  member 
of  the  assembly  into  direct  contact  with  that  blessed 

vnluable  instruction  in  reference  to  the  double  aspect  of  the 
believer's  position.  The  former  shows  him  as  seated  in 
heaven  ;  the  latter,  as  a  pilgrim  and  a  sufferer,  on  earth. 


CHAPTER    VIII.,    IX.  If) 9 

source.  This  gave  assurance  to  the  heart,  and  fixedness 
to  all  the  thoughts.  There  was  no  room  left  for  tradi- 
tion, with  its  uncertain  sound,  or  fur  man,  witii  his 
doubtful  disputations.  All  was  clear,  conclusive,  and 
authoritative.  Jehovah  had  spoken;  and  all  that  was 
needed  was  to  hear  what  lie  had  said,  and  obey. 
Neither  tradition  nor  expediency  has  any  place  in  the 
heart  that  has  learnt  to  prize,  to  reverence,  and  to  obey 
the  word  of  God.  k. 

And  what  was  to  be  the  result  of  this  strict  adherence 
to  the  word  of  God '/  A  truly  blessed  result,  indeed. 
''The  glor}^  of  the  Lord  shy  11  appear  unto  you."  Had 
the  word  been  disregarded,  the  glory  would  not  have 
appeared.  The  two  things  were  intimately  connected. 
The  slightest  deviation  from  ''thus  saith  Jehovah"  would 
have  prevented  the  betims  of  the  divine  glory  from  ap- 
pearing to  the  congregation  of  Israel.  Had  there  been 
the  introduction  of  a  single  rite  or  ceremony  not  enjoined 
by  the  word,  or  had  there  been  the  omission  of  aught 
which  that  word  commanded,  Jehovah  would  not  have 
manifested  His  glory.  He  could  not  sanction  by  the 
glory  of  His  presence  the  neglect  or  rejection  of  His 
word.  He  can  bear  with  ignorance  and  infirmity,  ))ut 
He  cannot  sanction  neglect  or  disolxMlience. 

Oh!  that  all  this  were  more  solemnly  considered,  in 
this  day  of  tradition  and  expediency.  I  would,  in  earnest 
affection,  and  in  the  deep  sense  of  personal  responsibility 
to  my  reader,  exhort  him  to  give  diligent  heed  to  the 
importance  of  close — I  had  almost  said  severe — adiier- 
ence  and  reverent  subjection  to  the  word  of  God.  Let 
him  try  everything  by  that  standard,  and  reject  all  that 
comes  not  up  to  it ;  let  iiim  weigh  everything  in  that 
15 


no  LEVITICUS. 

balance,  and  cast  aside  all  that  is  not  full  weight;  let 
him  measure  everything  by  that  rule,  and  refuse  all  de- 
viation. If  I  could  only  be  the  means  of  awakening  one 
soul  to  a  proper  sense  of  the  place  which  belongs  to  the 
word  of  God,  I  should  feel  I  had  not  written  my  book 
for  nought  or  in  vain 

Reader,  pause,  and,  in  the  presence  of  the  Searcher 
of  hearts,  ask  yourself  this  plain,  pointed  question,  ''Am 
I  sanctioning  by  my  presence,  or  adopting  in  my  prac- 
tice, any  departure  from,  or  neglect  of,  the  word  of 
God  ?"  Make  this  a  solemn,  personal  matter  before  the 
Lord.  Be  assured  of  it,  it  is  of  the  very  deepest  moment, 
the  very  last  importaiice.  If  you  find  that  you  have 
been,  in  any  wise,  connected  with,  or  involved  in,  aught 
that  wears  not  the  distinct  stamp  of  divine  sanction,  re- 
ject it  at  once  and  for  ever.  Yes,  reject  it,  though  ar- 
rayed in  the  imposing  vestments  of  antiquity,  accredited 
by  the  voice  of  tradition,  and  putting  forward  the  almost 
irresistible  plea  of  expediency.  If  you  cannot  say,  in 
reference  to  everything  with  which  you  stand  connected, 
''  this  is  the  thing  wliich  the  Lord  hath  commanded," 
then  away  with  it  unhesitating!}'",  away  with  it  for  ever. 
Remember  these  words,  "As  he  hath  done  this  day,  so 
tlu'  Lord  hath  commanded  to  do."  Yes,  remember  the 
"as"  and  the  ",s'o,-"  sec  that  you  are  connecting  them 
in  your  ways  and  associations,  and  let  them  never  be 
s('})ara.ted. 

"  So  Aaron  and  his  sons  did  all  things  which  the  Lord 
commanded  \ty  the  hand  of  Moses."  (Chap.  viii.  36.) 
"  And  Moses  and  Aaron  went  into  the  tabernacle  of  the 
congregation,  and  came  out,  and  blessed  the  people:  and 
the  glory  of  the  T.iOrd  appeared  unto  all  the  people.     And 


CHAPTER    VI] I.,    IX.  ni 

there  came  a  fire  out  from  before  the  I^ord,  imd  consumed 
upon  the  altar  the  burnt  ofleriug  and  the  fat:  which, 
when  all  the  people  saw,  they  shouted  and  fell  on  their 
faces."  (Chap.  ix.  23,  24.)  Here  we  have  an  "eighth 
day  "  scene — a  scene  of  resurrection-glory.  Aaron,  hav- 
ing offered  the  sacrifice,  lifted  up  his  hands  in  priestly 
benediction  upon  the  people ;  and  then  Moses  and  Aaron 
retire  into  the  tabernacle,  and  disappear,  while  the  whole 
assembly  is  seen  in  waiting  outside.  Finally,  Moses 
and  Aaron,  representing  Christ  in  His  double  character 
as  Priest  and  King,  come  forth,  and  bless  the  people ; 
the  glory  appears  in  all  its  splemlor,  the  fire  consumes 
the  sacrifice,  and  the  entire  congregation  falls  prostrate 
in  worship  before  the  presence  of  the  Lord  of  all  the 
earth. 

Now^,  all  this  was  literally  enacted  at  the  consecration 
of  Aaron  and  his  sons.  And,  moreover,  all  this  was  the 
result  of  strict  adherence  to  the  word  of  Jehovah.  But, 
ere  I  turn  from  this  branch  of  the  subject,  let  me  remind 
the  reader,  that  all  that  these  chapters  contain  is  but  "  a 
shadow  of  good  things  to  come."  This,  indeed,  holds 
good  in  reference  to  the  entire  Mosaic  economy.  (Heb. 
X.  1.)  Aaron  and  his  sons,  together,  represent  Christ 
and  His  priestly  house.  Aaron  alone  represents  Christ 
in  His  sacrificial  and  intercessory  functions.  Moses  and 
Aaron,  together,  represent  Christ  as  King  and  Priest. 
"  The  eighth  day "  represents  the  day  of  resurrection- 
glory,  when  the  congregation  of  Israel  shall  see  the 
Messiah,  seated  as  a  Royal  Priest  upon  His  throne,  and 
when  the  glory  of  Jehovah  shall  fill  the  whole  earth,  as 
the  wa-ters  cover  the  sea.  These  sublime  truths  are 
largely   unfolded  in  the  word,  they  glitter  like  gems  of 


172  LKV1T1CU8. 

celestial  brilliancy,  all  along  the  inspired  page ;  but,  lest 
thoy  should,  to  any  reader,  wear  the  suspicious  aspect 
of  novelt}^  I  shall  refer  him  to  the  following  direct  scrip- 
ture proofs;  viz.,  Num.  xiv.  21 ;  Isa.  ix.  6,  7 ;  xi. ;  xxv.  6 — 
12  ;  xxxii.  1,2;  xxxv. ;  xxxvii.  31,  32  ;  xl.  1 — 5  ;  liv. ;  lis. 
IG — 21;  Ix. — Ixvi. ;  passim.  Jer.  xxiii.  5 — 8;  xxx.  10 — 
21 ;  xxxiii.  G — 22  ;  Ez.  xlviii.  35  ;  Dan.  vii.  13,  14  ;  Hos. 
xiv.  4—9;  Zeph.  iii.  14—20;  Zech.  ui.  8—10;  vL  12, 
13 ;  xiv. 

Let  us,  now,  consider  the  second  point  presented  in 
our  section,  namely,  the  efficacy  of  the  blood.  This  is 
unfolded  with  great  fulness,  and  put  forward  in  great 
prominence.  Whether  we  contemplate  the*  doctrine  of 
sacrifice  or  the  doctrine  of  priesthood,  we  find  the  shed- 
ding of  blood  gCv's  the  same  important  place.  "  And  he 
brought  the  bullock  for  the  sin  ofi'ering;  and  Aaron  and 
his  sons  laid  their  hands  upon  the  head  of  the  bullock 
for  the  sin  offering.  And  he  slew  it;  and  Moses  took 
the  blood,  and  put  it  upon  the  horns  of  the  altar  round 
about  with  his  finger,  and  purified  the  altar,  and  poured 
the  blood  at  the  bottom  of  the  altar,  and  sanctified  it, 
to  make  reconciliation  upon  it.'-  (Chap.  viii.  14,  15.) 
"And  ho  brought  the  ram  for  the  burnt  offering:  and 
Aaron  and  his  sons  laid  their  hands  upon  the  head  of 
the  ram.  And  he  killed  it;  and  Moses  sprinkled  the 
blood  upon  the  altar  round  about."  (Ver.  18,  19.)  "And 
ho  brought  the  other  ram,  the  ram  of  consecration;  and 
Aaron  and  his  sons  laid  their  hands  upon  the  head  of 
the  ram.  And  he  slew  it ;  and  Moses  took  of  the  blood 
of  it,  and  put  it  upon  the  tip  of  Aaron's  right  ear,  and 
upon  the  thumb  of  his  right  hand,  and  upon  the  great 
toe  of  his  right  foot.     And  he  brought  Aaron's  sons,  and 


CHAPTER   VJIl.,    IX.  173 

Moses  put  of  the  blood  upon  the  tip  of  their  right  car, 
and  upon  the  thumbs  of  their  right  hands,  and  upon  the 
great  toes  of  their  right  feet :  and  Moses  sprinkled  the 
blood  upon  the  altar  round  about."  (Ver.  22 — 24.) 

The  import  of  the  various  sacrifices  has  been,  in  some 
degree,  developed  in  the  opening  chapters  of  this  volume; 
but  the  passages  just  quoted  serve  to  show  the  promi- 
nent place  which  the  blood  occupies  in  the  consecration 
of  the  priests.  A  blood-stained  ear  was  needed  to 
hearken  to  the  di\^ine  communications;  a  blood-stained 
hand  was  needed  to  execute  the  services  of  the  sanc- 
tuary;  and  a  blood-stained  foot  was  needed  to  tread  the 
courts  of  the  Lord's  house.  All  this  is  perfect  in  its 
way.  The  shedding  of  blood  was  the  grand  foundation 
of  all  sacrifice  for  sin ;  and  it  stood  connected  with  all 
the  vessels  of  the  ministry,  and  with  all  the  functions 
of  the  priesthood.  Throughout  the  entire  range  of 
Levitical  service,  we  observe  the  value,  the  efficacy,  the 
power,  and  the  wide  application  of  the  blood.  "  Almost 
all  things  are  by  the  law  purged  with  blood."  (Heb.  ix. 
22.)  Christ  has  entered,  by  His  own  blood,  into  heaven 
itself  He  appears  on  the  throne  of  the  majesty  in  the 
heavens,  in  the  value  of  all  that  He  has  accomplished 
on  the  cross.  His  presence  on  the  throne  attests  the 
worth  and  acceptableness  of  His  atoning  blood.  He  is 
there /o?*«s.  Blessed  assurance  !  He  ever  liveth.  He 
never  changeth  ;  and  we  arc  in  Him,  and  as  He  is.  He 
presents  us  to  the  Father,  in  His  own  eternal  perfect- 
ness ;  and  the  Father  delights  in  us,  as  thus  presented, 
even  as  He  delights  in  the  One  who  presents  us.  This 
identification  is  typical!}^  set  forth  in  "  Aaron  and  his 
sons  "  laying  their  hands  upon  the  head  of  each  of  the 


174  LEVITICUS. 

sacrifices.  They  all  stood  before  God,  in  the  value  of  the 
same  sacrifice.  Whether  it  were  the  "  bullock  for  the 
sin  offering,"  "the  ram  for  the  burnt  offering,"  or  "  the 
ram  of  consecration,"  they  jointly  laid  their  hands  on 
all.  True,  Aaron  alone  was  anointed  before  the  blood 
was  shed.  He  was  clad  in  his  robes  of  office,  and 
anointed  with  the  holy  oil,  before  ever  his  sons  were 
clothed  or  anointed.  The  reason  of  this  is  obvious. 
Aaron,  when  spoken  of  by  himself,  typifies  Christ  in 
His  own  peerless  excellency  and  dignity;  and,  as  we 
know,  Christ  appeared  in  all  His  own  personal  worth 
and  was  anointed  by  the  Holy  Ghost,  previous  to  the 
accomplishment  of  His  atoning  work.  In  all  things 
He  has  the  pre-eminence.  (Col.  i.)  Still,  there  is  the 
fullest  identification,  afterwards,  between  Aaron  and  his 
sons,  as  there  is  the  fullest  identification  between  Christ 
and  His  people.  "  The  sanctifier  and  the  sanctified  are 
all  of  one."  (Heb.  ii.)  The  personal  distinctness  en- 
hances the  value  of  the  mystic  oneness. 

This  truth  of  the  distinctness  and  yet  oneness  of  the 
Head  and  members  leads  us,  naturally,  to  our  third 
and  last  point,  namely,  the  power  of  the  Spirit.  We 
may  remark  how  much  takes  place  between  the  anoint- 
ing of  Aaron  and  the  anointing  of  his  sons  with  him. 
The  blood  is  shed,  the  fat  consumed  on  the  altar,  and 
the  breast  waved  before  the  Lord.  In  other  words,  the 
sacrifice  is  perfected,  the  sweet  odor  thereof  ascends  to 
God,  and  the  One  who  offered  it  ascends  in  the  power 
of  resurrection,  and  takes  His  place  on  high.  All  this 
comes  in  between  the  anointing  of  the  Head  and  the 
anointing  of  the  members.  Let  us  quote  and  compare 
the  passages.     First,  as  to  Aaron  alone,  Ave  read,  "  An«i 


CHAPTER  VIII.,  IX.  n5 

he  put  upon  him  the  coat,  and  girded  him  with  the 
girdle,  and  clothed  him  with  the  robe,  and  put  the 
ephod  upon  him,  and  he  girded  him  with  the  curious 
girdle  of  the  ephod,  and  bound  it  unto  him  therewith. 
And  he  put  the  breastplate  upon  him:  also,  he  put  in 
the  breastplate  the  Urim  and  the  Thummim.  And  he 
put  the  mitre  upon  his  head :  and  upon  the  mitre,  even 
upon  his  forefront,  did  he  put  the  golden  plate,  the  holy- 
crown  ;  as  the  Lord  commanded  Moses.  And  Moses 
took  the  anointing  oil,  and  anointed  the  tabernacle  and 
all  that  was  therein,  and  sanctified  them.  And  he 
sprinkled  thereof  upon  the  altar  seven  times,  and 
anointed  the  altar  and  all  his  vessels,  both  the  laver 
and  his  foot,  to  sanctify  them.  And  he  poured  of  the 
anointing  oil  upon  Aaron's  head,  and  anointed  him,  to 
sanctify  him."     (Chap.  viii.  T — 12.) 

Here  we  have  Aaron  presented  alone.  The  anointing 
oil  is  poured  upon  his  head,  and  that,  too,  in  immediate 
connection  with  the  anointing  of  all  the  vessels  of  the 
tabernacle.  The  whole  assembly  was  permitted  to  be- 
hold the  high  priest  clothed  in  his  official  robes,  mitred 
and  anointed  ;  and  not  only  so,  but  as  each  garment  was 
put  on,  as  each  act  was  performed,  as  each  ceremony 
was  enacted,  it  w^as  seen  to  be  immediately  founded  upon 
the  authority  of  the  word.  There  was  nothing  vague, 
nothing  arbitrary,  nothing  imaginative.  All  was  divinely 
stable.  The  need  of  the  congregation  was  fully  met, 
and  met  in  such  a  way  as  that  it  could  be  said,  "  This  is 
the  thing  which  Jehovah  commanded  to  be  done." 

Now,  in  Aaron  anointed,  alone,  previous  to  the  shed- 
ding of  the  blood,  we  have  a  type  of  Christ  who,  until 
He  offered  Himself  upon  the  cross,  stood  entirely  alone. 


176  LEVITICUS, 

There  could  be  no  union  between  Him  and  His  people, 
save  on  the  ground  of  death  and  resurrection.  This 
all-important  truth  has  already  been  referred  to,  and, 
in  some  measure,  developed  in  connection  with  the  sub- 
ject of  sacrifice ;  but  it  adds  force  and  interest  to  it  to 
see  it  so  distinctly  presented  in  connection  with  the 
question  of  priesthood.  Without  shedding  of  blood 
there  was  no  remission — the  sacrifice  was  not  com- 
pleted. So,  also,  without  shedding  of  blood  Aaron  and 
his  sons  could  not  be  anointed  together.  Let  the  reader 
note  this  fact.  Let  him  be  assured  of  it,  it  is  worthy  of 
his  deepest  attention.  We  must  ever  beware  of  passing 
lightly  over  any  circumstance  in  the  Levitical  economy. 
Every  thing  has  its  own  specific  voice  and  meaning; 
and  the  One  who  designed  and  developed  the  order  can 
expound  to  the  heart  and  understanding  what  that  order 
means. 

"  And  Moses  took  of  the  anointing  oil,  and  of  the 
hlood  which  was  upon  the  altar,  and  sprinkled  it  upon 
Aaron,  and  upon  his  garments,  and  upon  his  sons,  and 
upon  his  sons'  garments  loith  him ;  and  sanctified  Aaron, 
and  his  garments,  and  his  sons,  and  his  sons'  garments 
with  him."  (Chap.  viii.  30.)  Why  were  not  Aaron's 
sons  anointed  with  him  at  verse  12  ?  Simply  because 
the  blood  had  not  been  shed.  When  "  the  blood  "  and 
"  the  oil  "  could  be  connected  together,  then  Aaron  and 
his  sons  could  be  "  anointed  "  and  "  sanctified  "  together  ; 
but  not  until  then.  "And  for  their  sakes  I  sanctify 
myself,  that  they  also  might  be  sanctified  through  the 
truth."  (John  xvii.  19.)  The  reader  who  could  lightly 
pass  over  so  marked  a  circumstance,  or  say  it  meant 
nothing,  hag  yet  to  learn  to  value  aright  the  types  of 


CHAPTER   VIII,,    IX.  1*1*1 

the  Old  Testament  Scriptures—"  the  shadows  of  good 
things  to  come."  And,  on  the  other  hand,  the  one  who 
admits  that  it  does  mean  something,  but  yet  refuses  to 
inquire  and  understand  what  that  something  is,  is  doing 
serious  damage  to  his  own  soul,  and  manifesting  but 
little  interest  in  the  precious  oracles  of  God. 

"  And  Moses  said  unto  Aaron  and  to  his  sons,  Boil 
the  flesh  at  the  door  of  the  tabernacle  of  the  congrega- 
tion; and  there  eat  it  with  the  bread  that  is  in  the  basket 
of   consecrations,  as   I   commanded,  saying,  Aaron  and 
his  sons  shall  eat  it.     And  that  which  remaineth  of  the 
flesh  and  of  the  bread  shall  ye  burn  with  fire.     And  ye 
shall  not   go  out  of  the  door  of  the  tabernacle  of  the 
congregation  in  seven  days,  until  the  days  of  your  con- 
secration be  at  an  end:  for  seven  days  shall  he  consecrate 
3^ou.     As  he  hath  done  this  day,  so  the  Lord  hath  com- 
manded to  do,  to  make  an  atonement  for  you.     There- 
fore shall  ye  abide  at  the  door  of  the  tabernacle  of  the 
congregation  day  and  night  seven  days,  and  keep  the 
charge  of  the  Lord,  that  ye  die  not:  for  so  I  am  com- 
manded."   (Ver.  ^1 — 35.)     These  verses  furnish  a  fine 
t3^pe  of  Christ  and  His  people  feeding  together  upon  the 
results  of  accomplished  atonement.     Aaron  and  his  sons, 
having  been  anointed  together,  on  the  ground  of  the  shed 
^  blood,  are  here  presented  to  our  view  as  shut  in  within 
the  precincts  of  the  tabernacle  during  "  seven  days."     A 
striking  figure  of  the  present  position  of  Christ  and  His 
members,  during  the  entire  of  this  dispensation,  shut  in 
with  God,  and  waiting  for  the  manifestation  of  the  glory. 
Blessed   position  1      Blessed  portion!      Blessed   hope! 
To  be  associated  with  Christ,  shut  in  with  God,  w^aiting 
for  the  day  of  glory,  and,  while  waiting  for  the  glory, 

L 


nS  LEVITICUS. 

feeding  upon  the  riches  of  divine  grace,  in  the  power  of 
holiness,  are  iSlessings  of  the  most  precious  nature,  privi- 
leges  of  the  very  highest  order.  Oh !  for  a  capacity  to 
take  them  in,  a  heart  to  enjoy  them,  a  deeper  sense  of 
their  magnitude.  May  our  hearts  be  withdrawn  from 
all  that  pertains  to  this  present  evil  world,  so  that  we 
may  feed  upon  the  contents  of  "  the  basket  of  consecra- 
tions," which  is  our  proper  food  as  priests  in  the  sanc- 
tuary of  God. 

"  And  it  came  to  pnss  07i  the  eighth  day,  that  Moses 
called  Aaron,  and  his  sons,  and  the  elders  of  Israel. 
And  he  said  unto  Aaron,  Take  thee  a  young  calf  for  a 
sin  offering,  and  a  ram  for  a  burnt  offering,  without 
blemish,  and  offer  them  before  the  Lord.  And  unto  the 
children  of  Israel  thou  shalt  speak,  saying,  Take  ye  a 
kid  of  the  goats  for  a  sin  offering;  and  a  calf  and  a  lamb, 
both  of  the  first  year,  without  blemish,  for  a  burnt  offer- 
ing; also  a  bullock  and  a  ram  for  peace  offerings,  to  sac- 
rifice before  the  Lord;  and  a  meat  offering  mingled  with 
oil;  for  to-day  the  Lord  will  appear  unto  you." 
(Chap.  ix.  1—4.) 

The  "seven  days"  being  over,  during  which  Aaron 
and  his  sons  were  shut  in  in  the  retirement  of  the  taber- 
nacle, the  w^hole  congregation  is  now  introduced,  and  the 
glory  of  Jehovah  unfolds  itself  This  gives  great  com- , 
pleteness  to  the  whole  scene.  The  shadows  of  good 
things  to  come  are  here  passing  before  us,  in  their  divine 
order.  "  The  eighth  day  "  is  a  shadow  of  that  bright 
millennial  morning  which  is  about  to  dawn  upon  this 
earth,  when  the  congregation  of  Israel  shall  behold  the 
True  Priest  coming  forth  from  the  sanctuary,  where  He 
is  now,  hidden  from  the  eyes  of  men,  and  with  Him  a 


CHAPTER    VIII.,    IX.  179 

company  of  priests,  the  companions  of  His  retirement, 
and  the  happy  participators  of  His  manilesled  glory.     In 
short,  nothing,  as  a  type  or  shadow,  could  be  more  com- 
plete.    In  the  first  place,  Aaron  and  Ilis  sons  washed 
with  water — a  type  of  Christ  and  Ilis  people,  as  viewed 
in  God's  eternal  decree,  sanctified  together,  in  purpose. 
(Chap.  viii.  6.)     Then  we  have  the  mode  and  order  in 
which  this  purpose  was  to  be  carried  out.     Aaron,  in 
solitude,    is   robed   and   anointed — a  type  of  Christ  as 
sanctified  and  sent  into  the  world,  and  anointed  by  the 
Holy  Ghost.  (Ver.  7 — 12;  comp.  Luke  iii.  21,  22;  John 
X.   36 ;  xii;    24.)     Then,  we   have  the  presentation  and 
acceptance  of  the  sacrifice,  in  virtue  of  which  Aaron  and 
his  sons  were  anointed  and  sanctified  together,  (ver.  14 
— 29,)  a  type  of  the  cross,  in  its  application  to  those  who 
now   constitute    Christ's    priestly   household,    who    are 
united  to  Him,  anointed  with  Him,    hidden   with  rlim, 
and   expecting  with  Him  "the  eighth  day,"   when  He 
with  them  shall  be  manifested  in  all  the  brightness  of 
that  glory  which  belongs  to  Him  in  the  eternal  purpose 
of  God.  (John  xiv.  19;  Acts  ii.  33;  xix.  1 — 7;  Col.  iii.  1 
— 4.)      Finally,    we    have    Israel   brought  into  the  full 
enjoyment   of    the   results   of  accomplished  atonement. 
They  are  gathered  before  the  Lord :  "  And  Aaron  lifted 
up  his  hand  toward  the  people,  and  blessed  them,  and 
came   down  from    offering  of  the  sin   offering,  and  the 
burnt  offering,   and  peace  ofierings."  (See  chap.  ix.  1— 
22.) 

What,  now,  we  may  legitimately  enquire,  remains  to 
be  done  ?  Simply  that  the  topstone  should  be  brought 
forth  with  shoutings  of  victory  and  hymns  of  praise. 
"  And  Moses  and  Aaron  went  into  the  tabernacle  of  the 


180  LEVITICUS. 

congregation,  and  came  out,  and  blessed  the  people :  and 
the  (jhyry  of  the  Lord  apxyeared  unto  all  the  j^eople. 
And  there  came  a  fire  out  from  before  the  Lord,  and 
consumed  upon  the  altar  the  burnt  offering  and  the  fat  : 
which  when  all  the  people  saw,  THEY  SHOUTED, 
AND  FELL  ON  THEIR  FACES."  (Yer.  23,  24.) 
This  was  the  shout  of  victory — the  prostration  of  wor- 
ship. All  was  complete.  The  sacrifice — the  robed  and 
mitred  priest — the  priestly  family  associated  with  their 
Head — the  priestly  benediction — the  appearance  of  the 
King  and  Priest — in  short,  nothing  was  lacking,  and 
therefore  the  divine  glory  appeared,  and  the  whole  as- 
sembly fell  prostrate,  in  adoring  worship.  It  is,  alto- 
gether, a  trah^  magnificent  scene — a  marvellously  beau- 
tiful shadow  of  good  things  to  come.  And,  be  it 
remembered,  that  all  which  is  here  shadowed  forth  will, 
ere  long,  be  fully  actualized.  Our  great  High  Priest 
has  passed  into  the  heavens,  in  the  full  value  and  power 
of  accomplished  ?? tenement.  He  is  hidden  there,  now 
and,  with  Him,  all  the  members  of  His  priestly  family ; 
but  when  the  "  seven  days  "  have  run  their  course,  and 
"the  eighth  day"  casts  its  beams  upon  the  earth,  then 
shall  the  remnant  of  Israel — a  repentant  and  an  ex- 
pectant people — hail,  with  a  shout  of  victor}^,  the  mani- 
fested presence  of  the  Poyal  Priest ;  and,  in  immediate 
association  with  Ilim,  shall  be  seen  a  company  of  wor- 
shippers occupying  the  most  exalted  position.  These 
are  "  the  good  things  to  come  " — things,  surely,  well 
worth  waiting  for — things  worthy  of  God  to  give — 
things  in  which  He  shall  be  eternally  glorified,  and  His 
people  eternally  blessed. 


CHAPTER   X.  ISl 


CHAPTER  X. 

The  page  of  human  history  has  ever  been  a  sadly 
blotted  one.  It  is  a  record  of  failure,  from  first  to  last. 
Amid  all  the  delights  of  Eden,  man  hearkened  to  the 
tempter's  lie.  (Gen.  iii.)  When  preserved  from  judg-^^ 
ment,  by  the  hand  of  electing  love,  and  introduced  into 
a  restored  earth,  he  was  guilty  of  the  sin  of  intemper- 
ance. (Gen.  ix.)  When  conducted  by  Jehovah's  out- 
stretched arm,  into  the  land  of  Canaan,  he  "forsook  the 
Lord,  and  served  Baal  and  Ashtaroth."  (Judges  ii.  13.) 
When  placed  at  the  very  summit  of  earthly  power  and 
glor}^,  with  untold  wealth  at  his  feet,  and  all  the  resources 
of  the  world  at  his  command,  he  gave  his  heart  to  the 
uncircumcised  stranger.  (1  Kings  xi.)  No  sooner  had 
the  blessings  of  the  gospel  been  promulgated  than  it 
became  needful  for  the  Holy  Ghost  to  prophesy  concern- 
ing ''grievous  wolves,"  "apostacy,"  and  all  manner  of 
failure.  (Acts  xx.  29,  1  Tim.  iv.  1—3 ;  2  Tim.  iii.  1—5; 
2  Peter  ii. ;  Jude.)  And,  to  crown  all,  we  have  the  pro- 
phetic record  of  human  apostacy  from  amid  all  the  splen- 
dors of  millennial  glory.     (Rev.  xx.  7 — 10.) 

Thus,  man  spoils  everything.  Place  him  in  a  position 
of  highest  dignity,  and  he  will  degrade  himself.  Endow 
him  with  the  most  ample  privileges,  and  he  will  abuse 
them.  Scatter  blessings  around  him,  in  richest  profu- 
sion, and  he  will  prove  ungrateful.  Place  him  in  the 
midst  of  the  most  impressive  institutions,  and  he  will 
corrupt  them.  Such  is  man  I  Such  is  nature,  in  its 
10 


1 82  LEVTTrCUS. 

fairest  forms,  and  under  the  most  favorable  circum- 
stances ! 

Hence,  therefore,  we  are,  in  a  measure,  prepared  for 
the  words  with  which  our  chapter  opens.  ''  And  Nadab 
and  Abihu,  the  sons  of  Aaron,  took  either  of  them  his 
censer,  and  put  fire  therein,  and  put  incense  thereon, 
and  offered  strange  fire  before  the  Lord  which  he  com- 
manded them  not."  What  a  contrast  to  the  scene  with 
which  our  last  section  closed  I  There  all  was  done  "  as 
the  Lord  commanded,"  and  the  result  was,  manifested 
glory.  Here  something  is  done  "  which  the  Lord 
commanded  them  not,"  and  the  result  is  judgment. 
Hardly  had  the  echo  of  the  shout  of  victory  died  away 
ere  the  elements  of  a  spurious  worship  w^ere  prepared. 
Hardly  had  the  divine  position  been  assumed  ere  it  Avas 
deliberately  abandoned,  through  neglect  of  the-  divine 
commandment.  No  sooner  were  those  priests  inaugur- 
ated, than  the}^  grievously  failed  in  the  discharge  of  their 
priestly  functions. 

And  in  what  did  their  failure  consist  ?  Were  they 
spurious  priests  ?  Were  they  mere  pretenders  ?  By  no 
means.  They  were  genuine  sons  of  Aaron — true  mem- 
bers of  the  priestly  family  —  duly  appointed  priests. 
Their  vessels  of  ministry  and  their  priestly  garments, 
too,  would  seem  to  have  been  all  right.  What,  then, 
was  their  sin  ?  Did  they  stain  the  curtains  of  the 
tabernacle  with  human  blood,  or  pollute  the  sacred 
precincts  with  some  crime  which  shocks  the  moral 
sense  ?  We  have  no  proof  of  their  having  done  so. 
Their  sin  was  this :  "  They  offered  strange  fire  before 
the  Lord  which  he  commanded  them  not."  Here  was 
their  sin.      They  departed  in   their  worship  from   the 


CHAPTER   X.  183 

plain  word  of  Jehovah,  who  had  fully  and  plainly 
instructed  them  as  to  the  mode  of  their  worship.  We 
have  already  alluded  to  the  divine  fulness  and  sufRciency 
of  the  word  of  the  Lord,  in  reference  to  every  branch  of 
priestly  service.  There  was  no  room  left  for  man  to 
introduce  what  he  might  deem  desirable  or  expedient. 
"This  is  the  thing  which  the  Lord  ha.th  commanded" 
was  quite  sufficient.  It  made  all  very  plain  and  very 
simple.  Nothing  was  needed,  on  man's  part,  save  a 
spirit  of  implicit  obedience  to  the  divine  command. 
But,  herein,  they  failed.  .  Man  has  always  proved  him- 
self ill-disposed  to  walk  in  the  narrow  path  of  strict  ad- 
herence to  the  plain  word  of  God.  The  by-path  has  ever 
seemed  to  present  resistless  ch^^rms..  to  the  poor  human 
heart.  "  Stolen  waters  are  sweet,  and  bread  eaten  in 
secret  is  pleasant."  (Prov.  ix.  17.)  Such  is  the  enemy's 
language  ;  but  the  lowl}',  obedient  heart  knows  full  well 
that  the  path  of  subjection  to  the  word  of  God  is  the 
only  one  that  leads  to  "  waters  "  that  are  really  "  sweet," 
or  to  ''bread"  that  can  rightlr  be  called  "pleasant." 
Nadab  and  Abihu  might  have  deemed  one  kind  of  "  fire  " 
as  good  as  another ;  but  it  was  not  their  province  to  de- 
cide as  to  that.  They  should  have  acted  according  to 
the  word  of  the  Lord ;  but,  instead  of  this,  they  took 
their  own  way,  and  reaped  the  awful  fruits  thereof.  "  He 
knoweth  not  that  the  dead  are  there  ;  and  that  her  guests 
are  in  the  depths  of  hell. " 

"  And  there  went  out  fire  from  the  Lord,  and  devoured 
them;  and  they  died  before  the  Lord."  How  deeply 
solemn!  Jehovah  was  dwelling  in  the  midst  of  His 
people,  to  govern,  to  judge,  and  to  act,  according  to  the 
claims  of  His  nature.     At  the   close  of  chapter  ix.  wo 


184  LEVITICUS. 

read,  "  And  there  came  a.  fire  out  from  before  the  Lord, 
and  consumed  upon  the  altar  the  burnt  offering  and  the 
fat."  This  was  Jehovah's  acceptance  of  a  true  sacri- 
fice. But,  in  chapter  x.  it  is  His  judgment  upon  erring 
priests.  It  is  a  double  action  of  the  same  fire.  The 
burnt  offering  went  up  as  a  sweet  odor;  the  "strange 
fire  "  was  rejected  as  an  abomination.  The  Lord  was 
glorified  in  the  former;  but  it  would  have  been  a  dis- 
honor to  accept  the  latter.  Divine  grace  accepted 
and  delighted  in  that  which  was  a  type  of  Christ's 
most  precious  sacrifice ;  divine  holiness  rejected  that 
which  was  the  fruit  of  man's  corrupt  will — a  will  never 
more  hideous  and  abominable  than  when  active  in  the 
things  of  God.  ^ 

"  Then  Moses  said  unto  Aaron,  This  is  it  that  the 
Lord  spake,  saying,  I  will  be  sanctified  in  them  that 
come  nigh  me,  and  before  all  the  people  1  will  be  glori- 
fied." The  dignity  and  glory  of  the  entire  economy 
depended  upon  the  strict  maintenance  of  Jehovah's 
righteous  claims.  If  these  were  to  be  trifled  with,  all 
was  forfeited.  If  man  were  permitted  to  defile  the 
sanctuary  of  the  divine  presence  by  "  strange  fire," 
there  was  an  end  to  everything.  Nothing  could  be 
permitted  to  ascend  from  the  priestly  censer  but  the 
pure  fire,  kindled  from  off  the  altar  of  God,  and  fed  by 
the  "pure  incense  beaten  small."  Beauteous  type  of 
true  saintly  worship,  of  which  the  Father  is  the  object, 
Christ  the  material,  and  the  Holy  Ghost  the  power. 
Man  must  not  be  allowed  to  introduce  his  devices  into 
the  worship  of  God.  All  his  efiorls  can  only  issue  in 
the  presentation  of  "strange  fire" — unhallowed  incense 


CHAPTER   X.  185 

—false  worship.  His  very  best  attempts  are  an  absolute 
abomination  in  the  sight  of  God. 

I  speak  not  here,  of  the  honest  struggles  of  earnest 
spirits  searching  after  peace  with  God — of  the  sincere 
efforts  of  upright,  though  unenlightened,  consciences,  to 
attain  to  a  knowledge  of  the  forgiveness  of  sins,  by 
works  of  law  or  the  ordinances  of  systematic  religion. 
All  such  will,  doubtless,  issue,  through  the  exceeding 
goodness  of  God,  in  the  clear  light  of  a  known  and  an 
enjoyed  salvation.  They  prove,  very  clearly,  that  peace 
is  earnestly  sought;  though,  at  the  same  time,  they 
prove,  just  as  clearly,  that  peace  has  not  yet  been  found. 
There  never  yet  was  one,  who  honestly  followed  the 
faintest  glimmerings  of  light  which  fell  upon  his  under- 
standing, who  did  not,  in  due  time,  receive  more.  *'  To 
him  that  hath  shall  more  be  given."  And  again,  "  The 
path  of  the  just  is  as  the  shining  light,  which  shineth 
more  and  more  unto  the  perfect  day." 

All  this  is  as  plain  as  it  is  encouraging;  but  it  leaves 
wholly  untouched  the  question  of  the  human  will,  and 
its  impious  workings  in  connection  with  the  service  and 
worship  of  God.  All  such  workings  must,  inevitably, 
call  down,  sooner  or  later,  the  solemn  judgment  of  a 
righteous  God  w^ho  cannot  suffer  His  claims  to  be  trifled 
with.  "  I  will  be  sanctified  in  them  that  come  nigh  me, 
and  before  all  the  people  I  will  be  glorified."  Men  will 
be  dealt  with  according  to  their  profession.  If  men  are 
honestly  seeking,  they  will,  assuredly,  find ;  but,  when 
men  approach  as  worshippers,  they  are  no  longer  to  be 
regarded  as  seekers,  but  as  those  who  profess  to  have 
found;  and,  then,  if  their  priestly  censer  smokes  with 
unhallowed  fire,  if  they  offer  unto  God  the  elements  of  a 


18G  LEVITICUS, 

spurious  worship,  if  they  profess  to  tread  His  courts, 
unwashed,  unsanctified,  unsubdued,  if  they  place  on  His 
altar  the  workings  of  their  own  corrupt  will,  what  must 
be  the  result  ?  Judgment  1  Yes,  sooner  or  later,  judg- 
ment must  come.  It  may  linger  ;  but  it  will  come.  It 
could  not  be  otherwise.  And  not  only  must  judgment 
come,  at  last ;  but  there  is,  in  every  case,  the  immediate 
rejection,  on  the  part  of  Heaven,  of  all  worship  which 
has  not  the  Father  for  its  object,  Christ  for  its  material, 
and  the  Holy  Ghost  for  its  power.  God's  holiness  is  as 
quick  to  reject  all  "  strange  fire  "  as  His  grace  is  ready 
to  accept  the  faintest,  feeblest  breathings  of  a  true  heart. 
He  must  pour  out  His  righteous  judgment  upon  all  false 
worship,  though  He  will  never  "quench  the  smoking 
flax  nor  break  the  bruised  reed."  The  thought  of  this  is 
most  solemnizing,  when  one  calls  to  mind  the  thousand 
of  censers  smoking  with  strange  fire,  throughout  the 
wide  domain  of  Christendom.  May  the  Lord,  in  His 
rich  grace,  add  to  the  number  of  true  worshippers  who 
worship  the  Father  in  spirit  and  in  truth.  (John  iv.) 
It  is  infinitely  happier  to  think  of  the  true  worship 
ascending,  from  honest  hearts,  to  the  throne  of  God, 
than  to  contemplate,  even  for  a  moment,  the  spurious 
worship  on  which  the  divine  judgments  must,  ere  long, 
be  poured  out.  Every  one  who  knows,  through  grace, 
the  pardon  of  his  sins,  through  the  atoning  blood  of 
Jesus,  can  worsh'p  the  Father,  in  spirit  and  in  truth. 
He  knows  the  proper  ground,  the  proper  object,  the 
proper  title,  the  proper  capacity  of  worship.  These 
things  can  only  be  known  in  a  divine  way.  They  do 
not  belong  to  nature  or  to  earth.     They  are  spiritual 


CHAPTER    X.  18'^ 

and  heavenly.  Very  much  of  that  which  passes  amonj^ 
men  for  the  worship  of  God  is  but  "  strange  fire  "  after 
all.  There  is  neither  the  pure  fire  nor  the  pure  incense, 
and,  therefore,  Heaven  accepts  it  not;  and,  albeit,  the 
divine  judgment  is  not  seen  to  fall  upon  those  who 
present  such  worship,  as  it  fell  upon  Nadab  and  Abihu, 
of  old,  this  is  only  because  "  God  is  in  Christ  reconciling 
the  world  unto  himself,  not  imputing  their  trespasses 
unto  them."  It  is  not  because  the  worship  is  acceptable 
to  God,  but  because  God  is  gracious.  The  time,  how- 
ever, is  rapidly  approaching  when  the  strange  fire  will 
be  quenched  for  ever,  when  the  throne  of  God  shall  no 
longer  be  insulted  by  clouds  of  impure  incense  ascend- 
ing from  unpurged  worshippers ;  when  all  that  is  spurious 
shall  be  abolished,  and  the  whole  universe  shall  be  as 
one  vast  and  magnificent  temple,  in  which  the  one  true 
God,  Father,  Son,  and  Holy  Ghost,  shall  be  worshipped 
throughout  the  everlasting  ages. 

Grateful  incense  this,  ascending 

Ever  to  the  Father's  throne; 
Every  knee  to  Jesus  bending, 

All  the  mind  in  heaven  is  one. 

All  the  Father's  counsels  claiming 

Equal  honors  to  the  Son, 
All  the  Son's  effulgence  beaming. 

Makes  the  Father's  glory  known. 

By  the  Spirit  all  pervading. 

Hosts  unnumbered  round  the  Lamb, 
Crown'd  with  light  and  joy  unfading, 

Hail  Him  as  the  great  "  I  AM." 


188  LEVITICUS. 

For  this  the  redeemed  are  waiting ;  and,  blessed  be 
God,  it  is  but  a  little  while  when  all  their  longing 
desires  shall  be  fully  met,  and  met  for  ever — yea  met, 
after  such  a  fashion,  as  to  elicit  from  each  and  all  the 
touching  confession  of  Sheba's  queen,  that  "  the  half 
was  not  told  me."  May  the  Lord  hasten  the  happy 
time ! 

We  must,  now,  return  to  our  solemn  chapter,  and, 
lingering  a  little  longer  over  it,  endeavor  to  gather  up 
and  bear  away  with  us  some  of  its  salutary  teaching, 
for  truly  salutary  it  is,  in  an  age  like  the  present,  when, 
there  is  so  much  "  strange  fire  "  abroad. 

There  is  something  unusually  arresting  and  impressive 
in  the  way  in  which  Aaron  received  the  heavy  stroke  of 
divine  judgment.  ''Aaron  held  his  peace."  It  was  a 
solemn  scene.  His  two  sons  struck  dead  at  his  side, 
smitten  down  by  the  fire  of  divine  judgment*     He  had 

*  Lest  any  reader  should  be  troubled  with  a  difBlculty  in 
reference  to  the  coub  of  Nadab  and  Abihu,  I  would  say  that 
no  such  question  ought  ever  to  be  raised.  In  such  cases  as 
Nadab  and  Abihu,  in  Leviticus  x. ;  Korah  and  his  company, 
in  Numbers  xvi.;  the  whole  congregation,  Joshua  and  Caleb 
excepted,  whose  carcases  fell  in  the  wilderness,  Numbers  xiv. 
and  Hebrews  iii. ;  Achan  and  his  family,  Joshua  vii. ;  Ananias 
and  Sapphira,  Acts  v.;  those  who  were  judged  for  abuses  at 
the  Lord's  table,  1  Cor.  xi.  In  all  such  cases,  the  question  of 
the  souFs  salvation  is  never  raised.  We  are  simply  called  to 
see,  in  them,  the  solemn  actings  of  God.  in  government  in  the 
midst  of  Ilis  people.  This  relieves  the  mind  from  all  difii- 
culty.  Jehovah  dwelt,  of  old,  between  the  Cherubim,  to 
judge  His  people  in  everything ;  and  God  the  Holy  Ghost 
dwells,  now,  in  the  church,  to  order  and  govern,  according  to 
the  perfection  of   His  presence.     He  was  so  really  and  per- 


CriAPTER    X.  180 

but  just  seen  them  clothed  in  their  garments  of  glory 
and  beauty — washed,  robed,  and  anointed.  Tliey  had 
stood  with  him,  before  the  Lord,  to  be  inaugurated  into 
the  priestl}^  office.  They  had  offered,  in  company  with 
him,  the  appointed  sacrifices.  They  had  seen  the  beams 
of  the  divine  glory  darting  from  the  shckinah,  they  had 
seen  the  fire  of  Jehovah  fall  upon  the  sacrifice  and  con-, 
sume  it.  They  had  heard  the  shout  of  triumph  issuing 
from  an  assembly  of  adoring  worshippers.  Ail  this  had 
but  recently  passed  before  him ;  and  now,  alas !  his  two 
sons  lie  at  his  side,  in  the  grasp  of  death.  The  fire  of 
the  Lord  which  so  recently  fed  upon  an  acceptable  sacri- 
fice, had,  now,  fallen  in  judgment  upon  them,  and  what 
could  he  say?  Nothing.  "  Aaron  held  his  peace."  "  I 
was  dumb  and  opened  not  my  mouth,  because  thou  didst 
it."  It  was  the  hand  of  God ;  and  although  it  might,  in 
the  judgment  of  flesh  and  blood,  seem  to  be  a  very 
heavy  hand,  yet  he  had  only  to  bow  his  head,  in  silent 
awe  and  reverent  acquiescence.  "  I  was  dumb  .... 
because  thou  didst  it."     This  was  the  suited  attitude,  in 

sonally  present  that  Ananias  and  Sappliira  could  lie  to  Him, 
and  He  could  execute  judgment  upon  them.  It  was  as  posi- 
tive and  as  immediate  an  exhibition  of  His  actings  in  govern- 
ment as  we  have  in  the  matter  of  Nadab  and  Abilui,  or  Achan, 
or  any  other. 

This  is  a  great  truth  to  get  hold  of.  God  is  not  only  for 
His  people,  but  witJi  them,  and  in  them.  He  is  to  be  counted 
upon,  for  everything,  wliether  it  be  great  or  small.  He  is 
present  to  comfort  and  help.  He  is  there  to  chasten  and 
judge.  He  is  there  "for  exigence  of  every  hour."  He  is 
sufficient.  Let  faith  count  upon  Him.  "  Where  two  or  three 
are  gathered  together  in  my  name,  there  am  I."  (Matt,  xviii. 
20.)     And,  assuredly,  where  He  is,  wc  want  no  more. 


190  LEVITICUS. 

the  presence  of  the  divine  visitation.  Aaron,  doubtless, 
felt  that  the  very  pillars  of  his  house  were  shaken  by 
the  thunder  of  divine  judgment;  and  he  could  only 
stand,  in  silent  amazement,  in  the  midst  of  the  soul- 
subduing  scene.  A  father  bereaved  of  his  two  sons,  and, 
in  such  a  manner,  and  under  such  circumstances,  was  no 
■ordinary  case.  It  furnished  a  deeply-impressive  com- 
mentary upon  the  w^ords  of  the  Psalmist,  "  God  is  greatly 
to  be  feared  in  the  assembly  of  the  saints ;  and  to  be  had 
in  reverence  of  all  them  that  are  about  him."  (Psalm 
Ixxxix.)  "  Who  would  not  fear  thee,  0  Lord,  and  glorify 
thy  name  ?  "  May  w^e  learn  to  walk  softly  in  the  divine 
presence — to  tread  Jehovah's  courts  with  unshod  foot 
and  reverent  spirit.  May  our  priestly  censer  ever  bear 
upon  it  the  one  material,  the  beaten  incense  of  Christ's 
manifold  perfections,  and  may  the  power  of  the  Spirit 
kindle  up  the  hallowed  flame.  All  else  is  not  only 
worthless,  but  vile.  Everything  that  springs  from 
nature's  energy,  everything  produced  b}"  the  actings  of 
the  human  will,  the  most  fragrant  incense  of  man's 
devising,  the  most  intense  ardor  of  natural  devotion,  will 
all  issue  in  "  strange  fire  "  and  evoke  the  solemn  judg- 
ment of  the  Lord  God  Almighty.  Ohl  for  a  thoroughly 
truthful  heart,  and  worshipping  spirit,  in  the  presence  of 
our  God  and  Father,  continually  !  " 

But  let  not  any  upright,  though  timid,  heart  be  dis- 
couraged or  alarmed.  It  is  too  often  the  case  that  those 
who  really  ought  to  be  alarmed  take  no  heed ;  while 
those  for  whom  the  Spirit  of  grace  would  only  design  a 
word  of  comfort  and  encouragement,  apply  to  them- 
selves, in  a  wrong  way,  the  startling  warnings  of  Holy 
Scripture.     No  doubt,  the  meek  and  contrite  heart  that 


CIIAPTEll    X.  101 

trembles  at  the  word  of  tin;  Lord,  is  in  a  safe  condilion  ; 
but  then  we  should  remember  that  a  father  warns  his 
child,  not  because  he  does  not  regard  him  as  his  child, 
but  because  he  does ;  and  one  of  the  happiest  proofs  of 
the  relationship  is  the  disposition  to  receive  and  profit 
by  the  warning.  The  parental  voice,  even  though  its 
tone  be  that  of  solemn  admonition,  will  reach  the  child's 
heart,  but,  certainly,  not  to  raise,  in  that  heart,  a  ques- 
tion as  to  its  relationship  with  the  one  who  speaks.  If 
a  son  were  to  question  his  sonship  whenever  his  father 
warns,  it  would  be  a  poor  affair  indeed.  The  judgment 
which  had  just  fallen  upon  Aaron's  house  did  not  make 
him  doubt  that  he  was  really  a  priest.  It  merely  had 
the  effect  of  teaching  him  how  to  conduct  himself  in  that 
high  and  holy  position. 

"  And  Moses  said  unto  Aaron,  and  unto  Eleazar  and 
unto  Ithamar,  his  sons,  Uncover  not  your  heads,  neither 
rend  your  clothes;  lest  ye  die,  and  lest  wrath  come  upon 
all  the  people  ;  but  let  your  brethren,  the  whole  house 
of  Israel,  bewail  the  burning  which  the  Lord  hath 
kindled.  And  ye  shall  not  go  out  from  the  door  of  the 
tabernacle  of  the  congregation  lest  ye  die:  for  the  anoint- 
ing oil  of  the  Lord  is  upon  you.  And  they  did  accord- 
ing to  the  word  of  Moses." 

Aaron,  Eleazar,  and  Ithamar,  were  to  remain  un- 
moved in  their  elevated  place — their  holy  dignity — ■ 
their  position  of  i)riestly  sanctity.  Neither  the  failure, 
nor  yet  the  judgment  consequent  thereon,  was  to  be 
allowed  to  interfere  with  those  who  wore  the  priestly 
robes,  and  were  anointed  with  ''the  oil  of  the  Lord." 
That  holy  oil  had  placed  them  in  a  sacred  enclosure 
where  the  influences  of  sin,  of  death,  and  of  judgment 


192  LEVITICUS. 

could  not  reach  thein.  Those  who  were  outside,  who 
were  at  a  distance  from  the  sanctuary,  who  were  not 
in  the  position  of  priests,  they  might  ''bewail  the  burn- 
ing ; "  but  as  for  Aaron  and  his  sons,  they  were  to  go 
on  in  the  discharge  of  their  hallowed  functions,  as 
though  nothing  had  happened.  Priests  in  the  sanctuary 
were  not  to  bewail,  but  to  worship.  They  were  not  to 
weep,  as  in  the  presence  of  death,  but  to  bow  their 
anointed  heads,  in  presence  of  the  divine  visitation. 
"The  fire  of  the  Lord"  might  act,  and  do  its  solemn 
work  of  judgment;  but,  to  a  true  priest,  it  mattered  not 
what  that  "  fire  "  had  come  to  do,  whether  to  express 
the  divine  approval,  by  consuming  a  sacrifice,  or  the 
divine  displeasure,  by  consuming  the  offerers  of  "  strange 
fire,"  he  had  but  to  worship.  That  "  fire  "  was  a  well- 
known  manifestation  of  the  divine  presence,  in  Israel  of 
old,  and  whether  it  acted  in  "  mercy  or  in  judgment," 
the  business  of  all  true  priests  was  to  worship.  "  I  will 
sing  of  mercy  and  of  judgment ;  unto  thee,  O  Lord,  will 
I  sing." 

There  is  a  deep  and  holy  lesson  for  the  soul  in  all 
this.  Those  who  are  brought  nigh  to  God,  in  the 
power  of  the  blood,  and  by  the  anointing  of  the  Holy 
Ghost,  must  move  in  a  sphere  beyond  the  range  of 
nature's  influences.  Priestly  nearness  to  God  gives  the 
soul  such  an  insight  into  all  His  ways,  such  a  sense  of 
the  rightness  of  all  His  dispensations,  that  one  is 
enabled  to  worship  in  His  presence,  even  though  the 
stroke  of  His  hand  has  removed  from  us  the  object  of 
tender  affection.  It  may  be  asked,  Are  we  to  be  stoics  ? 
I  ask.  Were  Aaron  and  his  sons  stoics  ?  Nay,  they 
were  priests.     Did  they  not  feel  as  men  ?     Yes ;    but 


CHAPTER    X.  1'.):; 

they  worshipped  as  priests.  This  is  profound.  It  opens 
up  a  region  of  thought,  feeling,  and  experience,  in  which 
nature  can  never  move — a  region  of  which,  with  all  its 
boasted  refinement  and  sentimentality,  nature  knows 
absolutely  nothing-.  We  must  tread  the  sanctuary  of 
God,  in  true  priestly  energy,  in  order  to  enter  into  the 
depth,  meaning,  and  power  of  such  holy  mysteries. 

The  Prophet  Ezekiel  was  called,  in  his  day,  to  sit 
down  to  this  difiicult  lesson.  "  Also  the  w^ord  of  the 
Lord  came  unto  me,  saying.  Son  of  man,  behold,  I  take 
aw^ay  from  thee  the  desire  of  thine  eyes  with  a  stroke : 
yet  neither  shalt  thou  mourn  nor  weep,  neither  shall 
thy  tears  run  down.  Forbear  to  cr}^,  make  no  mourning 
for  the  dead,  bind  the  tire  of  thine  head  upon  thee,  and 
put  on  thy  shoes  upon  thy  feet,  and  cover  not  thy  lips, 

and  eat  not  the  bread  of  7nen And  I  did  in  the 

morning  as  I  was  commanded."  (Ez.  xxiv.  IG — 18.) 
It  will  be  said  that  all  this  w^as  as  "  a  sign  "  to  Israel. 
True ;  but  it  proves  that  in  prophetic  testimony,  as  well 
as  in  priestly  worship,  we  must  rise  superior  to  all  the 
claims  and  influences  of  nature  and  of  earth.  Aaron's 
sons  and  Ezekiel's  wife  were  cut  down  with  a  stroke ; 
and,  yet,  neither  the  priest  nor  the  prophet  was  to  un- 
cover his  head  or  shed  a  tear. 

Oh !  my  reader,  how^  far  have  you  and  I  progressed 
in  this  profound  lesson?  No  doubt,  both  reader  and 
writer  have  to  make  the  same  humiliating  confession. 
Too  often,  alas !  we  "  walk  as  men  "  and  ''  eat  the  bread 
of  men."  Too  often  are  we  robbed  of  our  high  priestly 
privileges  by  the  workings  of  nature  and  the  influences 
of  earth.  These  things  must-  be  watched  against. 
Nothing  save  realized  priestly  nearness  to  God  can  ever 
17  M 


10^  LEVITICUS. 

preserve  the  heart  from  the  power  of  evil,  or  maintain 
ils  spiritual  tone.  All  believers  are  priests  unto  God, 
and  noihing-  can  possibly  deprive  them  of  their  position 
as  such.  But  though  they  cannot  lose  their  position, 
they  may  grievously  fail  in  the  discharge  of  their  func- 
tions. These  things  are  not  sufficiently  distinguished. 
Some  there  are  who,  while  looking  at  the  precious 
truth  of  the  believer's  securit}',  forget  the  possibility  of 
his  failing  in  the  discharge  of  his  priestly  functions. 
Others,  on  the  contrary,  looking  at  the  failure,  venture 
to  call  in  question  the  security. 

Now,  I  desire  that  my  reader  should  keep  clear  of 
both  the  above  errors.  He  should  be  fully  established 
in  the  divine  doctrine  of  the  eternal  security  of  every 
member  of  the  true  [)riestly  house ;  but  he  should  also 
bear  in  mind  the  possibility  of  failure,  and  the  constant 
need  of  watchfulness  and  prayer,  lest  he  should  fail. 
May  all  those  who  have  been  brought  to  know  the 
hallowed  elevation  of  priests  unto  God  be  preserved,  by 
His  heavenly  grace,  from  every  species  of  failure, 
whether  it  be  personal  defilement,  or  the  presentation  of 
any  of  the  varied  forms  of  "strange  fire  "  which  abound 
so  in  the  professing  church. 

''And  the  Lord  si)ake  unto  Aaron,  saying,  Do  not 
drink  wine  nor  strong  drink,  thou  nor  thy  sons  with 
thee,  when  ye  go  into  the  tabernacle  of  the  congregation, 
lest  ye  die :  it  shall  be  a  statute  for  ever  throughout 
your  generations ;  and  that  ye  may  put  difference  be- 
tween holy  and  unhol}',  and  between  unclean  and  clean  ; 
and  that  ye  may  teach  the  children  of  Israel  all  the 
statutes  Mhich  the  Lord  hath  spoken  unto  them  by  the 
hand  of  Moses."     (Ver.  8— IL) 


CHAPTER   X.  196 

The  effect  of  wine  is  to  excite  nature,  and  all  natural 
excitement  hinders  that  calm,  well-balanced  condition 
of  soul  which  is  essential  to  the  proper  discharge  of  the 
priestly  office.  So  far  from  using  any  means  to  excite 
nature,  we  should  treat  it  as  a  thing  having  no  exist- 
ence. Thus  only  shall  we  be  in  a  moral  condition  to 
serve  in  the  sanctuar}',  to  form  a  dispassionate  judg- 
ment between  clean  and  unclean,  and  to  expound  and 
communicate  the  mind  oi'  (Jod.  It  devolves  upon  each 
one  to  judge,  for  himself,  what,  in  his  special  ca.se, 
would   act  as   "wine   or  strong   drink."*     The   things 


*  Some  have  thought  that,  owing  to  the  special  place  which 
this  direction  about  wine  occupies,  Nadab  and  Abihu  must 
have  been  under  the  influence  of  strong  drink,  v^hen  they 
offered  the  "  strange  fire."  But,  be  this  as  it  may,  we  have 
to  be  thankful  for  o,  most  valuable  principle,  in  reference  to 
our  conduct,  as  spiritual  priests.  We  are  to  refrain  from 
everything  which  would  produce  the  same  effect  upon  our 
spiritual  man,  as  strong  drink  produces  upon  the  physical 
man. 

It  needs  hardly  to  be  remarked  that  the  Christian  should  be 
most  jealous  over  himself  as  to  the  use  of  wine  or  strong 
drink.  Timothy,  as  we  know,  needed  an  apostolic  recom- 
mendation to  induce  him  even  to  touch  it,  for  his  health's 
sake.  (1  Tim.  v.)  A  beauteous  proof  of  Timothy's  habitual 
self-denial,  and  of  the  thoughtful  love  of  the  Spirit,  in  the 
apostle.  I  must  confess  that  one's  moral  sense  is  offended  by 
seeing  Christians  making  use  of  strong  drink  in  cases  wiicro 
it  is,  very  manifestly,  not  medicinal.  I  rarely,  if  ever,  see  a 
spiritual  person  indulge  in  such  a  thing.  One  trembles  to 
see  a  Ch)istian  the  mere  slave  of  a  habit,  whatever  that  habit 
may  be.  It  proves  that  he  is  not  keepini;  his  body  in  subjec- 
tion, and  he  is  in  great  danger  of  being  "disapproved."  (1 
Cor.  ix.  27.) 


106  LEVITICUS. 

which  excite  mere  nature  are  manifold  indeed — wealth, 
ambition,  politics,  the  varied  objects  of  emulation  around 
us  in  the  world.  All  these  things  act,  with  exciting 
power,  upon  nature,  and  entirely  unlit  us  for  every 
department  of  priesth^  service.  If  the  heart  be  swollen 
with  feelings  of  pride,  covetousness,  or  emulation,  it  is 
utterly  impossible  that  the  pure  air  of  the  sanctuary  can 
be  enjoyed,  or  the  sacred  functions  of  i:)riestly  ministry 
discharged.  Men  speak  of  the  versatility  of  genius,  or 
a  capacily  to  turn  quickly  from  one  thing  to  another. 
But  the  most  versatile  genius  that  was  ever  possessed 
could  not  enable  a  man  to  pass  from  an  unhallowed 
arena  of  literary,  commercial,  or  political  competition, 
into  tlie  holy  retirement  of  the  sanctuary  of  the  divine 
presence;  nor  could  it  ever  adjust  the  eye  that  had 
become  dimmed  by  the  influence  of  such  scenes,  so  as 
to  enable  it  to  discern,  vrith  pi'iestly  accuracy,  the 
dilferencc  "between  holy  and  unholy,  and  between 
unclean  and  clean."  No,  my  reader,  God's  priests  must 
keep  themselves  apart  from  "wine  and  strong  drink." 
Theirs  is  a  path  of  holy  separation  and  abstraction. 
They  are  to  be  raised  far  above  the  influence  of  earthly 
joy  as  well  as  earthly  sorrow.  If  they  liave  aught  to 
do  with  "strong  wine,"  it  is  only  that  it  may  "be 
poured  unto  the  Lord  for  a  drink  ofl'ering,  in  the  holy 
place."  (Numb,  xxviii.  7.)  In  other  words,  the  joy  of 
God's  priests  is  not  the  joy  of  earth,  but  the  joy  of 
heaven,  tlie  jo}^  of  the  sanctuary.  "  The  joy  of  the 
Lord  is  their  strength." 

Would  that  all  this  lioly  instruction  were  more  deeply 
pondered  by  us  !  We,  surely,  stand  much  in  need  of  it. 
If  our  priestly  responsibilities  are  not  duly  attended  to, 


CHAPTER   X.  19T 

all  must  be  deranged.  When  we  contemplate  the  ramp 
of  Israel,  we  may  observe  three  circles,  and  the  inner- 
most of  these  circles  had  its  centre  in  the  sanctuary. 
There  was  first  the  circle  of  men  of  war.  (^sumb.  i., 
ii.)  Then  the  circles  of  Levites  round  about  the  taber- 
nacle. (Numb,  iii.,  iv.)  And,  lastly,  the  innermost 
circle  of  priests,  ministering  in  the  holy  place.  Now, 
let  it  be  remembered  that  the  believer  is  called  to  move 
in  all  those  circles.  lie  enters  into  conflict,  as  a  man 
of  war.  (Eph.  vi.  11—17;  1  Tim.  i.  18;  vi.  12;  2  Tim. 
iv.  7.)  He  serves,  as  a  Levite,  in  the  midst  of  his 
brethren,  according  to  his  measure  and  sphere.  (Matt. 
XXV.  14,  15;  Luke  xix.  12,  13.)  Finally,  he  sacrifices 
and  worships,  as  a  priest,  in  the  holy  place.  (Heb.  xiii. 
15,  16;  1  Peter  ii.  5,  9.)  The  last  of  these  shall  endure 
for  ever.  And,  moreover,  it  is  as  we  ar^  enabled,  now, 
to  move  aright  in  that  holy  circle,  that  all  other  rela- 
tions and  responsibilities  are  rightly  discharged.  Hence, 
every  thing  that  incapacitates  us  for  our  priestly 
functions — every  thing  that  draws  us  off  from  the 
centre  of  that  innermost  circle,  in  which  it  is  our  privi- 
lege to  move — every  thing,  in  short,  that  tends  to 
derange  our  priestly  relation,  or  dim  our  priestly  vision, 
must,  of  necessity,  unfit  us  for  the  service  which  we  are 
called  to  render,  and  for  the  warfare  which  we  are  called 
to  wage. 

These  are  weighty  considerations.  Let  us  dwell 
upon  them.  The  heart  must  be  kept  right — the  con- 
science pure— the  eye  single— the  spiritual  vision  un- 
dimmed.  The  souPs  business  in  the  holy  place  must  be 
faithfully  and  diligently  attended  to,  else  we  shall  go  all 
wron'>'.     Private  communion  with  God  must  be  ko]){  u]\ 


198  LEVITICUS. 

else  we  shall  be  fruitless,  as  servants,  and  defeated,  as 
men  of  war.  It  is  vain  for  us  to  bustle  about,  and  run 
hither  and  thither,  in  what  we  call  service,  or  indulge  in 
vapid  words  about  christian  armor  and  christian  war- 
fare. If  we  are  not  keeping  our  priestly  garments 
unspotted,  and  if  we  are  not  keeping  ourselves  free  from 
all  that  would  excite  nature,  we  shall,  assuredly,  break 
down.  The  priest  must  keep  his  heart  with  all  dili- 
gence, else  the  Levite  will  fail,  and  the  warrior  will  be 
defeated. 

It  is,  let  me  repeat  it,  the  business  of  each  one  to  be 
fully  aware  of  what  it  is  that  to  him  proves  to  be  "  wine 
and  strong  drink  " — what  it  is  that  produces  excitement 
— that  blunts  his  spiritual  perception,  or  dims  his 
priestly  vision.  It  may  be  an  auction  mart,  a  cattle- 
show,  a  newsimper.  It  may  be  the  merest  trifle.  But 
no  matter  what  it  is,  if  it  tends  to  excite,  it  will  dis- 
qualify us  for  priestly  ministry;  and  if  we  are  disquali- 
fied as  priests,  we  are  unfit  for  every  thing,  inasmuch 
as  our  success  in  every  department  and  in  every  sphere 
must  ever  depend  upon  our  cultivating  a  spirit  of  wor- 
ship. 

Let  us,  then,  exercise  a  spirit  of  self-judgment — a 
spirit  of  watchfulness  over  our  habits,  our  ways,  and 
our  associations;  and  when  we,  by  grace,  discover  aught 
that  tends,  in  the  smallest  degree,  to  unfit  us  for  the 
elevated  exercises  of  the  sanctuary,  let  us  put  it  away 
from  us,  cost  what  it  may.  Let  us  not  suffer  ourselves 
to  be  the  slaves  of  a  habit.  Communion  with  God 
should  be  dearer  to  our  hearts  than  all  beside ;  and  just 
in  proportion  as  we  prize  that  communion^  shall  we 
watch   and  pray   against  anything   that  would  rob  us 


CHAPTER   X.  100 

of  it— everything  that  would  excite,  ruffle,  or  un- 
hinge.* 

"And  Moses  spake  unto  Aaron,  and  unto  Klcazar, 
and  unto  Ithamar,  his  sons  that  were  left,  Take  the  meat 
offering  that  remaineth  of  the  offerings  of  the  Lord  made 
by  fire,  and  eat  it  without  leaven  beside  the  altar;  for  it 
is  most  holy :  and  ye  shall  eat  it  in  the  holy  place,  be- 
cause it  is  thy  due,  and  thy  sons'  due,  of  the  sacrifices 
of  the  Lord  made  ))y  fire ;  for  so  I  am  commanded." 
(Yer.  12,  L3.) 

There  are  few  things  in  which  we  arc  more  prone  to 
fail  than  in  the  maintenance  of  the  divine  standard, 
when  human  failure  has  set  in.  Like  David,  when  the 
Lord  made  a  breach  upon  L^zza,  because  of  his  failure 
in  putting  his  hand  to  the  ark,  "  He  was  afraid  of  God 
that  day,  saying,  How  shall  I  bring  the  ark  of  God 
home  to  me?"  (1  Chron.  xiii.  12.)  It  is  exceedingly 
difficult   to   bow   to   the   divine  judgment,  and  at  the 

*  Some,  perhaps,  may  think  that  the  wording  of  Lev.  x.  1) 
affords  a  warrant  for  occasional  indulgence  in  those  things 
which  tend  to  excite  the  natural  mind,  inasmuch  as  it  is  said, 

"Do  not  drink  wine  nor  strong  drink icltcn   ye  go 

into  the  tabernacle  of  the  congregation."  To  tliis  we  may 
reply,  that  the  sanctuary  is  not  a  place  which  the  Christian  is, 
occasionally,  to  visit,  but  a  place  in  which  he  is,  UaJntuallyy  to 
sei-ve  and  worship.  It  is  the  sphere  in  which  he  should  **live, 
and  move,  and  have  his  being."  The  more  we  live  in  the 
presence  of  God,  the  less  can  we  bear  to  be  out  of  it ;  and  no 
one  who  knows  the  deep  joy  of  being  there  could  lightly  iu- 
dul<^e  in  aught  that  would  take  or  keep  him  tlicnce.  There 
is  not  that  object  within  the  compass  of  earth  which  would, 
in  the  judgment  of  a  spiritual  mind,  be  an  equivalent  for  one 
hour's  fellowship  with  G(k1. 


200  LEVITICUS. 

same  time,  to  hold  fast  the  divine  ground.  The  tempta- 
tion is  to  lower  the  standard,  to  come  down  from  the 
lofty  elevation,  to  take  human  ground.  We  must  ever 
carefully  guard  against  this  evil,  which  is  all  the  more 
dangerous  as  wearing  the  garb  of  modesty,  self-distrust, 
and  humility.  Aaron  and  his  sons,  notwithstanding  all 
that  had  occurred,  were  to  eat  the  meat  offering  in  the 
holy  place.  They  were  to  do  so,  not  because  all  had 
gone  on  in  perfect  order,  but  "  because  it  is  thy  due," 
and  "  so  I  am  commanded."  Though  there  had  been 
failure,  yet  their  place  was  in  the  tabernacle;  and  those 
who  were  there  had  certain  "  dues  "  founded  upon  the 
divine  commandment.  Though  man  had  failed  ten 
thousand  times  over,  the  word  of  the  Lord  could  not 
fail ;  and  that  word  had  secured  certain  privileges  for 
all  true  priests,  which  it  was  their  place  to  enjoy. 
Were  God's  priests  to  have  nothing  to  eat,  no  priestly 
food,  because  failure  had  set  in  ?  Were  those  that  were 
left  to  be  allowed  to  starve,  because  Nadab  and  Abihu 
had  offered  ''strange  fire?"  This  would  never  do, 
God  is  faithful,  and  He  can  never  allow  any  one  to  be 
empty  in  His  blessed  presence.  The  prodigal  may  wan- 
der, and  squander,  and  come  to  poverty;  but  it  must 
ever  hold  good  that  "  in  my  Father's  house  is  bread 
enough  and  to  spare." 

"  And  the  wave  breast  and  the  heave  shoulder  shall 
ye  eat  in  a  clean  place;, thou,  and  thy  sons,  and  thy 
daughters  with  thee :  for  they  be  thy  due,  and  thy  sons^ 
due,  which  are  given  out  of  the  sacrifices  of  peace  offer- 
ings of  the  children  of  Israel by  «  statute  for 

ever;  as  the  Lord  hath  commanded^  (Ver,  14,  15.) 
What  strength   and   stability  we  have   hero  !     All   the 


ClIAl'TEK    X.  iiUl 

members  of  the  priestly  family,  ''  daughters  "  as  well  as 
"sons'' — all,  whatever  be  the  measure  of  energy  or 
capacity,  are  to  feed  upon  "the  breast"  and  "the 
shoulder,"  the  affections  and  the  strength  of  the  true 
Peace  Offering,  as  raised  from  the  dead,  and  presented,  in 
resurrection,  before  God.  This  precious  privilege  is 
theirs  as,  "  given,  by  a  statute  for  ever,  as  the  Lord  hath 
commanded."  This  makes  all  "  sure  and  steadfast," 
come  what  may.  Men  may  fail,  and  come  short;  strange 
fire  may  be  offered,  but  God's  priestly  family  must  never 
be  deprived  of  the  ri(jh  and  gracious  portion  which 
divine  love  has  provided,  and  divine  faithfulness  secured, 
"by  a  statute  for  ever." 

How^ever,  we  must  distinguish  between  those  privi- 
leges which  belonged  to  all  the  members  of  Aaron's 
family,  "daughters"  as  well  as  "sons,"  and  those  which 
could  only  be  enjoyed  by  the  male  portion  of  the  family. 
This  point  has  already  been  referred  to,  in  the  notes  on 
the  offerings.  There  are  certain  blessings  which  are  the 
common  portion  of  all  bchevers,  simply  as  such;  and 
there  are  those  which  demand  a  higher  measure  of 
spiritual  attainment  and  priestly  energy  to  apprehend 
and  enjoy.  Now,  it  is  worse  than  vain,  yea,  it  is  im- 
pious, to  set  up  for  the  enjoyment  of  this  higher  mea- 
sure, when  we  really  have  it  not.  It  is  one  thing  to 
hold  fast  the  privileges  which  are  "  given  "  of  God,  and 
can  never  be  taken  away,  and  quite  another  to  assume 
a  measure  of  spiritual  capacity  to  which  we  have  never 
attained.  No  doubt,  we  ought  to  desire  earnestly  tlie 
very  highest  measure  of  priestly  communion — the  most 
elevated  order  of  priestly  privilege.  But,  then,  desiring 
a  thino:,  and  assuming  to  have  it,  are  very  different. 


202  LEVITICUS. 

This  thought  will  throw  light  upon  the  closing  para- 
graph of  our  chapter.  "  And  Moses  diligently  sought 
the  goat  of  the  sin  offering,  and,  behold,  it  was  burnt : 
and  he  was  angry  with  Eleazar  and  Ithamar,  the  sons 
of  Aaron  which  were  left,  saying.  Wherefore  have  ye  not 
oaten  the  sin  offering  in  the  holy  place,  seeing  it  is  most 
holy,  and  God  hath  given  it  to  you  to  bear  the  iniquity 
of  the  congregation,  to  make  atonement  for  them  before 
the  Lord  ?  Behold,  the  blood  of  it  was  not  brought  in 
within  the  holy  place :  ye  should  indeed  have  eaten  it  in 
the  holy  place,  as  I  commanded.  And  Aaron  said  unto 
Moses,  Behold,  this  day  have  they  offered  their  sin 
offering  and  their  burnt  offering  before  the  Lord ;  and 
such  things  have  befallen  me ;  and  if  I  had  eaten  the  sin 
offering  to-day,  should  it  have  been  accepted  in  the  sight 
of  the  Lord  ?  And  when  Moses  heard  that,  he  was 
content." 

The  "daughters"  of  Aaron  were  not  permitted  to  eat 
of  "the  sin  offering."  This  high  privilege  belonged 
only  to  the  "sons,"  and  it  was  a  type  of  the  most 
elevated  form  of  priestly  service.  To  eat  of  the  sin 
offering  was  the  expression  of  full  identification  with  the 
offerer,  and  this  demanded  an  amount  of  priestly 
capacity  and  energy  which  found  its  type  in  "  the  sons 
of  Aaron."  On  the  occasion  before  us,  however,  it  is 
very  evident  that  Aaron  and  his  sons  were  not  in  a 
condition  to  rise  to  this  high  and  holy  ground.  They 
ought  to  have  been,  but  they  were  not.  "Such  things 
have  befallen  me,"  said  Aaron.  This,  no  doubt,  was  to 
be  deplored;  but,  yet,  "when  Moses  heard  it,  he  was 
content."     It  is  far  better  to  bo  real  in  the  confession  of 


CHAPTER  X.  20;^ 

our  failure  and  shortcoming,  than  to  put  forth  pnMcn- 
sions  to  spiritual  power  which  are  wholl}-  without  lbuu(hi- 
tion. 

Thus,  then,  the  tenth  chapter  of  the  Book  of  Levi- 
ticus opens  with  positive  sin,  and  closes  with  negative 
failure.  Nadab  and  Abihu  offered  "  strange  fire  ;"  and 
Eleazar  and  Ithamar  were  unable  to  eat  the  sin  offering. 
The  former  was  met  by  divine  judgment;  the  latter, 
by  divine  forbearance.  There  could  be  no  allowance  for 
"strange  fire."  It  was  positively  flying  in  the  face  of 
God's  plain  commandment.  There  is,  obviously,  a 
wide  difference  between  a  deliberate  rejection  of  a  plain 
command,  and  mere  inability  to  rise  to  the  height  of  a 
divine  privilege.  The  former  is  open  dishonor  done  to 
God ;  the  latter  is  a  forfeiture  of  one's  own  blessing. 
There  should  be  neither  the  one  nor  the  other,  but  the 
difference  between  the  two  is  easily  traced. 

May  the  Lord,  in  Ilis  infinite  grace,  ever  keep  us 
abiding  in  the  secret  retirement  of  His  holy  presence, 
abiding  in  His  love,  and  feeding  upon  His  truth.  Thus 
shall  we  be  preserved  from  "strange  fire,"  and  "strong 
drink" — from  false  worship  of  every  kind,  and  fleshly 
excitement,  in  all  its  forms.  Thus,  too,  shall  we  be 
enabled  to  carry  ourselves  aright  in  every  department 
of  priestly  ministration,  and  to  enjoy  all  the  privileges 
of  our  priestly  position.  The  communion  of  a  Christian 
is  like  a  sensitive  plant,  it  is  easily  hurt  by  the  rude 
influences  of  an  evil  world.  It  will  expand  beneath 
the  genial  action  of  the  air  of  heaven;  but  must  fu'inly 
shut  itself  up  from  the  chilling  breath  of  time  and 
sense.     Let  us  remember  these  things,  and  ever  seek  to 


204  LEVITICUS. 

keep  close  within   the   sacred   precincts  of  the   divine 
presence.     There,  all  is  pure,  safe,  and  happy, 

Far  from  a  world  of  grief  and  sin, 
With  God  eternally  shut  in. 


CHAPTER  XI. 

The  Book  of  Leviticus  may  be  termed  "  the  priest's 
guide  book."  This  is  very  much  its  character.  It  is 
full  of  principles  for  the  guidance  of  such  as  desire  to 
live  in  the  enjoyment  of  priestly  nearness  to  God,  Had 
Israel  gone  on  with  Jehovah,  according  to  the  grace  in 
which  He  had  brought  them  up,  out  of  the  land  of 
Egypt,  they  should  have  been  to  Him  "  a  kingdom  of 
priests  and  a  holy  nation."  (Ex.  xix.  6.)  This,  however, 
they  failed  to  do.  They  put  themselves  at  a  distance. 
They  got  under  law  and  failed  to  keep  it.  Hence, 
Jehovah  had  to  take  up  a  certain  tribe,  and  from  that 
tribe  a  certain  family,  and  from  that  family  a  certain 
man,  and  to  him  and  to  his  house,  was  granted  the  high 
privilege  of  drawing  nigh,  as  priests  unto  God. 

Now,  the  privileges  of  such  a  position  were  immense ; 
but  it  had  its  heavy  responsibilities,  likewise.  There 
would  be  the  ever-recurring  demand  for  the  exercise  of  a 
discerning  mind.  *'  The  priest's  lips  should  keep  know- 
ledge, and  they  should  seek  the  law  at  his  mouth:  for  he 
is  the  messenger  of  the  Lord  of  hosts."  (Mai.  ii.  1.) 
The  priest  was  not  only  to  bear  the  judgment  of  the 


ouAriKii  XI.  20;') 

congregation,  Ijoforc  the  Lorrl.  hut  ulso  lo  oxixjuiid  the 
ordinances  of  the  Lord  to  the  eongngation.  lie  wa.s  to 
be  the  ever-ready  medium  of  eomnmnicalion  ))et\vecn 
Jehovah  and  the  assembly.  He  was  not  merely  to  know 
the  mind  of  God,  for  himself,  but  be  able  also  to  in- 
terpret that  mind  to  the  people.  All  this  would  de- 
mand, of  necessity,  constant  watching,  constant  waiting, 
constant  hanging  over  the  page  of  inspiration,  that  he 
might  drink  in,  to  his  very  soul,  all  the  precepts,  the 
judgments,  the  statutes,  the  laws,  the  conmiandments, 
and  the  ordinances  of  the  God  of  Israel,  so  as  to  be  able 
to  instruct  the  congregation,  in  reference  to  "  those 
things  which  ought  to  be  done.'" 

There  was  no  room  left  for  the  play  of  fsmcy,  the 
working  of  imagination,  the  introduction  of  man's  plausi- 
ble inferences,  or  the  cunning  devices  of  human  expe- 
diency. Everything  was  laid  down,  with  the  divine 
precision  and  commanding  authority  of  a  '"  thus  saith 
the  Lord."  Minute  and  elaborate  as  was  the  detail  of 
sacrifices,  rites,  and  ceremonies,  nothing  was  left  for 
man's  brain  to  originate.  He  was  not  «'ven  })ermitted 
to  decide  upon  the  kind  of  sacrifice  to  be  oifered,  upon 
any  given  occasion;  nor  yet  as  to  the  mode  in  which 
sucli  sacrifice  was  to  be  presented.  Jehovah  took  care 
of  everything.  Neither  the  congregation  nor  the  priest 
had  any  authority  whatsoever,  to  decree,  enact,  or  .sug- 
gest so  much  as  a  single  item  throughout  all  the  vast 
array  of  ordinances  in  the  Mosaic  economy.  Tlte  word 
of  the  Lord  settled  all.     Man  had  onhj  to  obcij. 

This,  to  an  obedient  heart,  was  nothing  .^hort  i)f  an 
unspeakable  mercy.  It  is  quite  impossible  to  over- 
estimate the  privilege  of  being  ptTinitted  to  betake 
18 


20G  -  LEVITICUS, 

oneself  to  the  oracles  of  God,  and  there  find  the  most 
ample  guidance  as  to  all  the  details  of  one's  faith  and 
service,  day  by  day.  All  tliat  we  need  is  a  broken  will, 
a  mortified  mind,  a  single  eye.  The  divine  guide  book 
is  as  full  as  we  can  possibly  desire.  We  want  no  more. 
To  imagine,  for  a  moment,  that  aught  is  left  for  man's 
wisdom  to  supply,  must  be  regarded  as  a  flagrant  insult 
offered  to  the  sacred  canon.  No  one  can  read  the 
Book  of  Leviticus,  and  not  be  struck  with  the  extra- 
ordinary painstaking,  on  the  part  of  Israel's  God,  to 
furnish  His  people  with  the  most  minute  instruction 
upon  every  point  connected  with  His  service  and  vv^or- 
ship.  The  most  cursory  reader  of  the  book  might,  at 
least,  bear  a\vay  with  him  this  touching  and  interesting 
lesson. 

And,  truly,  if  ever  there  was  a  time  when  this  self- 
same lesson  needed  to  be  read  out  in  the  ears  of  the 
professing  church,  this  is  the  time.  On  all  hands,  the 
divine  sufficiency  of  Holy  Scripture  is  called  in  question. 
In  some  cases  this  is  openly  and  deliberately  done ;  in 
others  it  is,  with  less  frankness,  hinted,  insinuated,  im- 
plied, and  inferred.  The  christian  mariner  is  told, 
directly,  or  indirecth^  that  the  divine  chart  is  insufficient 
for  all  the  intricate  details  of  his  voyage — that  such 
changes  have  taken  place  in  the  ocean  of  life,  since  that 
i  chart  was  made,  that,  in  many  cases,  it*  is  entirely 
deficient  for  the  purposes  of  modern  navigation.  He 
is  told  that  the  currents,  tides,  coasts,  strands,  and 
shores  of  that  ocean  are  quite  different,  now,  from  what 
they  were  some  centuries  ago,  and  that,  as  a  necessary 
consequence,  he  must  have  recourse  to  the  aids  which 
modern  navigation  supplies,  in  order  to  make  up  for  the 


niAPTER  XI.  207 

deficiencies  in  the  old  chart,  which  is,  .is  a  matter  of 
course,  admitted  tu  have  been  perfect  at  the  time  it  was 
made. 

Now,  I  earnestly  desire  tliat  the  Christian  r'>ader 
should  be  able,  with  clearness  and  decision,  to  meet  this 
grievous  dishonor  done,  to  the  precious  volume  of  in- 
spiration, every  line  of  which  comes  to  him  fresh  from 
his  Father's  bosom,  through  the  pen  of  God  the  Holy 
Ghost.  I  desire  that  he  should  meet  it,  whether  it 
comes  before  him  in  the  stiape  of  a  bold  and  blasphe- 
mous statement,  or  a  learned  and  plausible  inference. 
Whatever  garb  it  wears,  it  owes  its  origin  to  the  enemy 
of  Christ,  the  enemy  of  the  Bible,  the  enemy  of  tho 
soul.  If,  indeed,  the  Word  of  God  be  not  sufficient, 
then  Avhere  are  we?  or  whither  shall  we  turn?  To 
whom  shall  we  betake  ourselves  for  aid,  if  our  Father's 
book  be,  in  any  respect,  defective?  God  says  that  His 
book  can  "furnish  us  ihorougJiIt/  to  a/I  good  works." 
(2  Tim.  iii.  17.)  Man  says,  no;  tliere  are  many  things 
about  which  the  Bible  is  silent,  which,  nevertheless,  we 
need  to  know.  Whom  am  I  to  believe  ?  God  or  man  ? 
0-ur  reply  to  any  one  who  questions  the  divine  suflS- 
ciency  of  Scripture,  is  just  this,  "  either  you  are  not  Ji 
'man  of  God,'  or  else  that  for  which  you  want  a  war- 
rant is  not  '  a  good  work.' "  This  is  plain.  No  one  can 
possibly  think  otherwise,  with  his  eye  resting  on  2 
Timothy  iii.  IT. 

Oh!  for  a  deeper  sense  of  the  fulness,  mnj«\sty,  and 
authority  of  the  Word  of  God !  We  very  much  need 
to  be  braced  up  on  this  ]>oint.  We  want  such  a  deep, 
bold,  vigorous,  influential,  and  abiding  sense  of  the 
supremo  authority  of  the  divine  cnnon.  and  of  its  abso- 


308  LEVITICUS. 

lute  completeness  for  every  age,  every  clime,  every 
position,  every  department — personal,  social,  and  eccle- 
siastical, as  shall  enable  us  to  withstand  every  attempt 
of  the  enemy  to  depreciate  the  value  of  that  inestimable 
treasure.  May  our  hearts  enter  more  into  the  spirit  of 
those  words  of  the  Psalmist,  "Thy  word  is  true  from 
the  beginning:  and  every  one  of  thy  righteous  judg- 
ments endureth  for  erer."  (Psalm  cxix.  160.) 

The  foregoing  train  of  thought  is  awakened  by  the 
perusal  of  the  eleventh  chapter  of  the  Book  of  Leviticus. 
Therein  we  find  Jehovah  entering,  in  most  marvellous 
detail,  into  a  description  of  beasts,  birds,  fishes,  and 
reptiles,  and  furnishiDg  His  people  with  various  marks 
by  which  they  were  to  know  what  was  clean  and  what 
was  unclean.  We  have  the  summing  up  of  the  entire 
contents  of  this  remarkable  chapter  in  the  two  closing 
verses.  "  This  is  the  law  of  the  beasts,  and  of  the 
fowl,  and  of  every  living  creature  that  moveth  in  the 
waters,  and  of  every  creature  that  creepeth  upon  the 
earth;  to  maJce  a  difference  bet\yeen  the  unclean  and  the 
clean,  and  between  the  beast  that  may  be  eaten  and  the 
beast  that  may  not  be  eaten." 

With  regard  to  beasts,  two  things  were  essential  to 
render  them  clean,  they  should  chew  the  cud  and  divide 
the  hoof  "  Whatsoever  parteth  the  hoof,  and  is  cloven- 
footed,  and  cheweth  the  cud  among  the  beasts,  that 
shall  ye  eat."  Either  of  these  marks  w^ould,  of  itself, 
have  been  wholly  insufficient  to  constitute  ceremonial 
cleanness.  The  two  should  go  together.  Now,  while 
these  two  marks  were  quite  sufficient  for  the  guidance 
of  an  Israelite,  as  to  the  cleanness  or  uncleanness  of  an 
animal,  without  any  reference  as  to  why  or  wherefore 


CHAPTKR    XI.  209 

such  marks  were  given,  or  what  they  meant,  yet  is  the 
Christian  permitted  to  enquire  into  the -spiritual  truth 
wrapped  up  in  these  ceremonial  enactments. 

What,  then,  are  we  to  learn  from  those  two  features 
in  a  clean  animal  ?  The  chewing  of  the  cud  expresses 
the  natural  process  of  "inwardly  digesting  "  that  which 
one  eats ;  while  the  divided  hoof  sets  forth  the  character 
of  one's  outward  walk.  There  is.  as  we  know,  an  inti- 
mate connection  between  the  two,  in  the  christian  life. 
The  one  who  feeds  upon  the  green  pastures  of  the  Word 
of  God,  and  inwardly  digests  what  he  takes  in — the  one 
who  is  enabled  to  combine  calm  meditation  with  prayer- 
ful study,  will,  without  doubt,  manifest  that  character  of 
outward  walk  which  is  to  the  praise  of  Him  who  has 
graciously  given  us  His  word  to  form  our  habits  and 
govern  our  ways. 

It  is  to  be  feared  that  many  who  n^ad  fhe  Bible  do 
not  digest  the  word.  The  two  things  are  widely  differ- 
ent. One  may  read  chapter  after  chapter,  book  after 
book,  and  not  digest  so  much  as  a  single  line.  We  may 
read  the  Bible  as  part  of  a  dull  and  profitless  routine ; 
but,  through  lack  of  the  ruminating  powers — the 
digestive  organs,  we  derive  no  profit  whatsoever. 
This  should  be  carefully  looked  into.  The  cattle  that 
browse  on  the  green  may  teach  us  a  wholesome  lesson. 
They,  first,  diligently  gather  up  the  refreshing  pasture, 
and  then  calmly  lie  down  to  chew  the  cud.  Striking 
and  beautiful  picture  of  a  Christian  feeding  upon  and 
inwardly  digesting  the  precious  contents  of  the  volume 
of  inspiration.  Would  that  there  were  more  of  this 
amongst  us!  Were  we  more  accustomed  to  betake 
ourselves  to  the  Word  as  the  necessary  pasture  of  our' 


210  LEVITICUS. 

souls,  we  should,  assuredly,  be  in  a  more  \  igorous  and 
healthy  condition.  Let  us  beware  of  reading  the  Bible 
as  a  dead  form — a  cold  duty — a  piece  of  religious  rou- 
tine. 

The  same  caution  is  needful  in  reference  to  the  public 
exposition  of  the  Word.  Let  those  who  expound  Scrip- 
ture to  their  fellows,  first  feed  and  digest  for  themselves. 
Let  them  read  and  ruminate,  in  private,  not  merely  for 
others,  but  for  themselves.  It  is  a  poor  thing  for  a  man 
to  be  continually  occupied  in  procuring  food  for  other 
people,  and  he  himself  dying  of  starvation.  Then, 
again,  let  those  who  attend  upon  the  public  ministry  of 
the  Word,  see  that  they  are  not  doing  so  mechanically, 
as  by  the  force  of  mere  religious  habft,  but  with  an 
earnest  desire  to  "  read,  mark,  learn,  and  inwardly 
digest"  what  they  hear.  Then  will  both  teachers  and 
taught  be  well-conditioned,  the  spiritual  life  nourished 
and  sustained,  and  the  true  character  of  outward  walk 
exhibited. 

But,  be  it  remembered,  that  the  chewing  of  the  cud 
must  never  be  separated  from  the  divided  hoof.  If  one 
but  partially  acquainted  with  the  priest's  guide  book — 
unpractised  in  the  divine  ceremonial,  happened  to  see 
an  animal  chewing  the  cud,  he  might  hastily  pronounce 
him  clean.  This  would  have  been  a  serious  error.  A 
more  careful  reference  to  the  divine  directory  would,  at 
once,  show  that  he  must  mark  the  animal's  ivalk — that 
he  must  note  the  impression  made  by  each  movement — 
that  he  must  look  for  the  result  of  the  divided  hoof. 
"Nevertheless,  these  shall  ye  not  eat,  of  them  that  chew 
the  cud,  or  of  them  that  divide  the  hoof:  as  the'  camel. 


CHAPTER   XT.  211 

because  he  cheweth  the  cud,  but  dividcth  not  tho  hoof; 
he  is  unclean  unto  you,"  &c.,  &:.c.  (Ver.  4 — G.) 

In  like  manner,  the  divided  hoof  was  insufficient,  if 
not  accompanied  by  the  chewing  of  the  cud.  "  The 
swine,  though  he  divide  the  hoof,  and  be  dovenfooted, 
yet  he  cheweth  not  the  cud  ;  he  is  unclean  to  you." 
(Yer.  7.)  In  a  word,  then,  the  two  things  were  insepar- 
able in  the  case  of  every  clean  animal ;  and,  as  to  the 
spiritual  application,  it  is  of  the  very  last  importance, 
in  a  practical  point  of  view.  The  inward  life  and  the 
outward  walk  must  go  together,  A  man  may  profess 
to  love  and  feed  upon — to  study  and  ruminate  over  the 
Word  of  God — the  pasture  of  the  soul ;  but,  if  his  foot- 
prints along  the  pathway  of  life  are  not  sucii  as  the 
Word  requires,  he  is  not  clean.  And,  on  the  olher 
hand,  a  man  may  seem  to  walk  with  pharisaic  blameiess- 
ness ;  but  if  his  walk  be  not  the  result  of  the  hidden  life, 
it  is  worse  than  worthless.  There  must  be  the  divine 
principle  within  which  feeds  upon  and  digests  the  rich 
pasture  of  God's  Word,  else  the  impression  of  the  foot- 
step wi41  be  of  no  avail.  The  value  of  each  d(^pends 
upon  its  inseparable  connection  with  the  other. 

We  are,  here,  forcibly  reminded  of  a  soU>mn  passage 
in  the  First  Epistle  of  John,  in  which  the  apostle  fur- 
nishes us  wiih  the  two  marks  whereby  we  may  know 
those  that  are  of  God.  "  In  this  the  children  of  God 
are  manifest,  and  the  children  of  the  devil :  whosoever 
doeih  not  rifjhieoufinea^,  is  not  of  God,  neither  he  that 
loveth  not  his  brother:'  (1  John  iii.  10.)  Here  we  have 
the  two  grand  characteristics  of  the  eternal  life,  of  which 
all  true  believers  arc  possessed,  namely,  "  righteou.-^. 
ness"  and  "  love."     The  outward  and  th(>  inward.     Both 


212  LEVITICUS. 

must  be  combined.  Some  professing  Christians  are  all 
for  love,  so  called ;  and  some  for  righteousness.  Neither 
can  exist,  in  a  divine  way,  without  the  other.  If  that 
which  is  called  love  exist  without  practical  righteous- 
ness, it  will,  in  reality,  be  but  a  lax,  soft,  easy-going 
habit  of  mind,  which  will  tolerate  all  manner  of  error 
and  evil.  And,  if  that  which  is  called  righteousness 
exist  without  love,  it  will  be  a  stern,  proud,  pharisaic, 
self-sufficient  temper  of  soul  resting  upon  the  miserable 
basis  of  personal  reputation.  But  where  the  divine  life 
is  in  energy,  there  will  ever  be  the  inward  charity  com- 
bined with  genuine  practical  righteousness.  The  two 
elements  are  essential  in  the  formation  of  true  christian 
character.  There  must  be  the  love  that  will  express 
itself  in  reference  to  the  very  feeblest  development'  of 
that  which  is  of  God;  and,  at  the  same  time,  the  holiness 
that  shrinks,  Avith  intense  abhorrence,  from  all  that  is  of 
Satan. 

We  shall  now  pass  on  to  the  consideration  of  that 
which  the  Levitical  ceremonial  taught  with  respect  to 
"all  that  are  in  the  waters."  Here,  again,  we  find  the 
double  mark.  *'  These  shall  ye  eat  of  all  that  are  in  the 
waters :  whatsoever  hath  fins  and  scales  in  the  waters, 
in  the  seas,  and  in  the  rivers,  them  shall  ye  eat.  And 
all  that  have  not  fins  and  scales  in  the  seas,  and  in  the 
rivers,  of  all  that  move  in  the  waters,  and  of  any  living 
thin"-  which  is  in  the  waters,  they  shall  be  an  abomina- 
tion unto  you."  (Yer.  9,  10.)  Two  things  were  neces- 
sary to  render  a  fish  ceremonially  clean,  namely,  "  fins 
and  scales,"  which,  obviously,  set  forth  a  certain  fitness 
for  the  sphere  and  element  in  which  the  creature  had  to 


CHAPTER   XI.  213 

But,  doubtless,  there  was  more  than  this.  I  believe  it 
is  our  privilege  to  discern,  in  the  natural  propertitis 
with  which  God  has  endowed  those  creatures  which 
move  in  the  waters,  certain  spiritual  (pialities  which 
belong  to  the  christian  life.  If  a  fish  needs  a  "fin"  to 
enable  him  to  move  through  the  w^ater,  and  "  scales  "  to 
resist  the  action  thereof,  so  does  the  believer  need  that 
spiritual  capacity  which  enables  him  to  move  onward 
through  the  scene  with  which  he  is  surrounded,  and,  at 
t-ie  same  time,  to  resist  its  influence — to  prevent  its 
penetrating — to  keep  it  out.  These  are  precious  quali- 
ties. \The  fin  and  the  scale  are  preii-nant  with  meanin"^ 
— full  of  practical  instruction  to  the  Christian.  They 
exhibit  to  us,  in  ceremonial  garb,  two  things  which  we 
specially  need,  namely,  spiritual  energy  to  move  onward 
through  the  element  which  surrounds  us,  and  the  power 
to  preserve  us  from  its  action.  The  one  will  not  avail 
without  the  other.  It  is  of  no  use  to  possess  a  capacity 
to  get  on,  through  the  world,  if  we  are  not  proof  against 
the  world's  influence;  and  though  we  may  seem  to  be 
able  to  keep  the  world  out,  yet  if  we  have  not  the 
motive  power,  we  are  defective.  The  "  fins  "  would  not 
do  without  the  "  scales,"  nor  the  "  scales  "  without  the 
"  fins."  Both  were  required,  to  render  a  fish  ceremoni- 
ally clean;  and  we,  in  order  to  be  properly  equipped, 
require  to  be  encased  against  the  penetrating  influence  of 
an  evil  world;  and,  at  the  same  time,  to  be  furnished 
with  a  capacity  to  pass  rapidly  on. 

The  whole  deportment  of  a  Christian  should  declare 
him  a  pilgrim  and  a  stranger  here.  "  Onward  "  must 
be  his  motto — ever  and  only,  onward.  Let  his  locality 
and  his  circumstances  be  what  they  may,  he  is  to  have 


214  LEVITICUS. 

biri  eye  fixed  on  a  home  beyond  this  perisbing,  passing 
world.  He  is  furnished,  by  grace,  with  spiritual  ability 
to  go  forward — to  penetrate,  energetically,  through  all, 
and  carry  out  the  earnest  aspirations  of  his  heaven-boru 
spirit.  And,  while  thus  vigorously  pushing  his  way 
onward — while  *'  forcing  his  passage  to  the  skies,"  he  is 
to  keep  his  inward  man  fenced  round  about,  and  fast 
closed  up  against  all  external  influences. 

Oh !  for  more  of  the  onward  bent,  the  upward  ten- 
dency !  For  more  holy  fixedness  of  soul,  and  profound 
retirement  from  this  vain  world  !  We  shall  have  reason 
to  bless  the  Lord  for  our  meditations  amid  the  ceremonial 
shadows  of  the  Book  of  Leviticus,  if  we  are  led,  thereby, 
to  long  more  intensely  after  those  graces  which,  though 
so  dimly  portra^'cd  there,  are,  nevertheless,  so  mani- 
festly needful  for  us. 

From  verse  13  to  verse  24  of  our  chapter,  we  have 
the  law  with  respect  to  birds.  All  of  the  carnivorous 
kind,  that  is,  all  that  fed  on  flesh,  were  unclean.  The 
omnivorous,  or  those  who  could  eat  anything,  were  un- 
clean. All  those  which,  though  furnished  with  power 
to  soar  into  the  heavens,  would,  nevertheless,  grovel 
upon  the  earth,  were  unclean.  As  to  the  latter  class, 
there  were  some  exceptional  cases;  (ver.  21,  22;)  but 
the  general  rule,  the  fixed  principle,  the  standing  ordi- 
nance was  as  distinct  as  possible;  "all  fowls  that  creep, 
going  upon  all  fours,  shall  be  an  abomination  unto  you." 
(Ver.  20.)  All  this  is  very  simple  in  its  instruction  to 
us.  Those  fowls  that  could  feed  upon  flesh  ;  those  that 
could  swallow  anything  or  everj^thing ;  and  all  grovel- 
ling fowls  were  to  be  unclean  to  the  Israel  of  God, 
because  so  pronounced  by  the  God  of  Israel;  nor  can  the 


CHAPTER    XT.  2^15 

spiritual  mind  have  any  diflicully  in  discerning  tlie  fit- 
ness of  such  an  ordinance.  We  can  not  only  trace  in 
the  habits  of  the  above  three  classes  of  fowl  the  just 
ground  of  their  being  pronounced  unclean;  but  we  can 
also  see  in  them  the  striking  exhibition  of  that,  in 
nature,  which  is  to  be  strenuously  guarded  against  by 
every  true  Christian.  Such  an  one  is  called  to  refuse 
everything  of  a  carnal  nature.  Moreover,  he  cannot 
feed,  promiscuously,  upon  everything  that  comes  before 
him.  He  must  "try  the  things  that  ditfer."  lie  must 
''take  heed  what  he  hears."  He  must  exercise  a  dis- 
cerning mind,  a  spiritual  judgment,  a  heavenly  taste. 
Finally,  he  must  use  his  wings.  He  must  rise  on  the 
pinions  of  faith,  and  find  his  place  in  the  celestial  sphere 
to  which  he  belongs.  In  short,  there  must  be  nothing 
grovelling,  nothing  promiscuous,  nothing  unclean,  for 
the  Christian. 

As  to  "  creeping  things,"  the  following  was  the 
general  rule:  "And  every  creeping  thing  that  creepeth 
upon  the  eorth  shall  be  an  abomination ;  it  shall  not  ])e 
eaten."  (Ver.  41.)  How  wonderful  to  think  of  the 
condescending. grace  of  Jehovah!  He  could  stoop  to 
give  directions  about  a  crawling  reptile.  He  would  not 
leave  His  people  at  a  loss  as  to  the  most  trivial  afiair. 
The  priest's  guide  book  contained  the  most  ample  in- 
structions as  to  everything.  He  desired  to  keep  His 
people  free  from  the  detilement  consequent  upon  touch- 
ing, tasting,  or  handling  aught  that  was  unclean. 
They  were  not  their  own,  and  hence  they  were  not 
to  do  as  they  pleased.  They  l)elonge(l  to  Jehovah; 
His  name  was  called  upon  them ;  t hoy  were  identified 
with    Him.      His  word  was   to  be   their   guard    regu- 


1^10  hFA'TTICUS. 

lating  titiiDtlard,  iii  every  case.  From  it  they  were  to 
learn  the  ceremonial  status  of  beasts,  birds,  fishes,  and 
creeping  things.  They  were  not  to  think  their  own 
thoughts,  to  exercise  their  own  reasoning  powers,  or  be 
guided  by  their  own  imaginations,  in  such  matters. 
GocVs  Word  was  to  be  their  sole  directory.  Other 
nations  might  eat  what  they  pleased;  but  Israel  en- 
joyed the  high  privilege  of  eating  that  onh^  which  was 
pleasing  to  Jehovah. 

]Nor  was  it  as  to  the  mere  matter  of  eating  aught  that 
was  unclean  that  the  people  of  God  were  so  jealously 
guarded.  Bare  contact  was  forbidden.  (See  ver.  8,  24, 
26 — 28,  31 — 41.)  It  was  impossible  for  a  member  of 
the  Israel  of  God  to  touch  that  which  was  unclean 
without  contracting  defilement.  This  is  a  principle 
largely  unfolded,  both  in  the  law  and  the  prophets. 
"  Thus  saith  the  Lord  of  hosts,  ask  ye  now  the  priests 
concerning  the  law,  saying,  if  one  bear  holy  flesh  in  the 
skirt  of  his  garment,  and  with  his  skirt  do  touch  bread, 
or  potta.^'c,  or  wine,  or  oil,  or  any  meat,  shall  it  be 
hoiy?  And  the  priests  answered  and  said,  No.  Then 
said  Haggai.  If  one  that  is  unclean  by  a  dead  body 
totich  any  of  these,  shall  it  be  unclean  ?  And  the  priests 
answered  and  said.  It  shall  be  nnclean."  (Hag.  ii.  11 — 
18.)  Jehovah  would  hav^e  His  people  holy  in  all  things. 
They  were  neither  to  eat  nor  touch  aught  that  was  un- 
clean. "  Ye  shall  not  make  yourselves  abominable  with 
any  creeping  thing  that  creepeth,  neither  shall  ye  make 
yourselves  unclean  with  them,  that  ye  should  be  defiled 
thereby."  Then  follows  the  powerful  reason  for  all  this 
careful  separation.  "For  I  am  the  Lord  your  God:  ye 
shall  therefore  sanctify  yourselves,  and  ye  shall  be  holy ; 


CHAPTER    XI.  217 

for  I  amhohj :  neither  shall  ye  defile  yourselves  with 
any  manner  of  creepinj^  thing  that  creepeth  upon  the 
earth.  For  I  am  the  Lord  that  bringeth  you  up  out  of 
the  land  of  Egypt,  to  be  your  God :  yo  shall  therefore 
be  holy, /or  1  am  hoh/."     (Yer.  43- — 45.) 

It  is  well  to  see  that  the  personal  holiness  of  God's 
people — their  entire  separation  from  all  manner  of  un- 
cleanness,  flows  out  of  their  relationship  to  Him.  It 
is  not  upon  the  principle  of  "stand  by  thyself,  I  ami 
holier  than  thou;"  but  simply  this,  ''God  is  holy,"  and 
therefore  all  who  are  brought  into  association  with 
Him  must  be  holy,  likewise.  It  is,  in  every  way, 
worthy  of  God  that  His  people  should  be  holy.  "  Thy 
testimonies  are  ver}'  sure ;  holiness  becouu^th  thy  house, 
O  Lord,  for  ever."  What  else  save  holiness  could  be- 
come the  house  of  such  an  One  as  Jehovah  ?  If  any 
one  had  asked  an  Israelite,  of  old,  "  Why  do  you  shrink 
so  from  that  reptile  which  crawls  along  the  path  ?"  He 
would  have  replied,  "Jehovah  is  holy;  and  I  belong  to 
Him.  He  has  said  '  Touch  not.'  "  So,  also,  now,  if  a 
Christian  be  asked  why  he  walks  apart  from  the  ten 
thousand  things  in  which  the  men  of  this  world  parti- 
cipate, his  answer  is  simply  to  be,  "M(j  Father  is  holyy 
This  is  the  true  foundation  of  personal  holiness.  The 
more  we  contemplate  the  divine  character,  and  enter 
into  the  power  of  our  relationship  to  God,  in  Christ,  by 
the  energ}'  of  the  Holy  Ghost,  the  holier  we  must,  of 
necessity,  be.  There  can  be  no  progress  in  the  con- 
dition of  holiness  into  which  the  believer  is  introduced; 
but  there  is,  and  ought  to  be,  progress  in  the  appre- 
hension, experience,  and  practical  exhibition  of  that 
holiness.  These  things  should  never  be  confounded. 
19 


218  LEVTTTOU.S. 

All  believers  are  in  the  some  condition  of  holiness  or 
sanctification ;  but  their  practical  measure  may  vary 
to  any  conceivable  degree.  This  is  easily  understood. 
The  condition  arises  out  of  our  being  brought  nigh  to 
God,  by  the  blood  of  the  cross ;  the  practical  measure 
will  depend  upon  our  keeping  nigh,  by  the  power  of 
the  Spirit.  It  is  not  a  man  setting  up  for  something 
superior  in  himself — for  a  greater  degree  of  personal 
sanctity  than  is  ordinarily  possessed — for  being,  in  any 
wise,  better  than  his  neighbors.  All  such  pretensions 
are  utterly  contemptible,  in  the  judgment  of  every 
right-thinking  person.  But  then,  if  God,  in  His  ex- 
ceeding grace,  stoop  down  to  our  low  estate,  and  lift 
us  into  the  holy  elevation  of  His  blessed  presence,  in 
association  with  Christ,  has  He  not  a  right  to  prescribe 
what  our  character  is  to  be,  as  thus  brought  nigh? 
Who  could  think  of  calling  in  question  a  truth  so 
obvious  ?  And,  further,  are  Ave  not  bound  to  aim  at 
the  maintenance  of  that  character  which  He  prescri))es  ? 
Are  we  to  bo  accused  of  presumption  for  so  doing  ? 
Was  it  presumption  in  an  Israelite  to  refuse  to  tonch 
"a  creeping  thing?''  Nay,  it  would  have  been  pre- 
sumption of  the  most  daring  and  dangerous  character 
to  have  done  so.  True,  he  might  not  have  been  able  to 
make  an  uncircumciscd  stranger  understand  or  appre- 
ciate the  reason  of  his  conduct;  but  this  was  not  his 
province.  Jehovah  had  said,  "Touch  not,"  not  because 
an  Israelite  was  holier  in  himself  than  a  stranger;  but 
because  Jehovah  was  holy,  and  Israel  belonged  to 
Him.  It  needed  the  eye  and  the  heart  of  a  circumcised 
<iisciple  of  the  law  of  God,  in  order  to  discern  what  was 
clean  and  what  was  not.     An  alien  knew  no  difference. 


ClIAPTKR   XI.  2),9 

Thus  it  must  ever  be.     It  is  only  Wisdom's  children 
that  can  justify  her  and  approve  her  heavenly  ways. 

Ere  turning  from  the  eleventh  chapter  of  Leviticus, 
my  reader  might,  witii  nnich  s[)iritual  prolit,  compare  it 
with  the  tenth  cha[)t(n-  of  Acts,  ver.  11 — 16.  How 
strange  it  must  have  ap})eared  to  one  who  had,  from  his 
earliest  days,  been  taught  in  the  principles  of  the  Mosaic 
ritual,  to  see  a  vessel  descending  from  heaven,  "  wherein 
were  all  manner  of  four-footed  beasts  of  the  earth,  and 
wild  beasts,  and  creeping  things,  and  fowls  of  the  air;" 
and  not  only  to  see  such  a  vessel,  so  filled,  but  also  to 
bear  a  voice,  saying,  "Rise,  Peter;  kill,  and  eat."  How 
wonderful !  No  examination  of  hoofs  or  habits  !  There 
was  no  need  of  this.  The  vessel  and  its  contents  had 
come  from  heaven.  This  was  enough.  The  Jew  might 
ensconce  himself  behind  the  narrow  enclosures  of  the 
Jewish  ritual,  and  exclaim,  "Xot  so,  Lord;  for  t  have 
never  eaten  anything  that  is  common  or  unclean  ;  "  but, 
then,  the  tide  of  divine  grace  was  rising,  majestically, 
above  all  such  enclosures,  in  order  to  embrace,  in  its 
mighty  compass,  "nil  manner"  of  objects,  and  bear 
them  upward  to  heaven,  in  the  powder  and  on  the 
authority  of  those  precious  words,  "  What  God  hath 
cleansed,  that  call  not  thou  common."  It  mattered  not 
what  was  in  the  vessel,  if  God  had  cleansed  it.  The 
Author  of  the  Book  of  Leviticus  was  about  to  raise  the 
thoughts  of  His  servant  above  the  barriers  which  that 
book  had  erected,  into  all  the  magnificence  of  heaven's 
grace.  He  would  teach  him  that  true  cleanness — the 
cleanness  wiiich  heaven  demanded,  was  no  longer  to 
consist  in  chewing  the  cud,  dividing  the  hoof,  or  any 
such  ceremonial  marks,  but  in  being  washed  in  the  blood 


220  LEXMTICUK. 

of  the  Lamb,  which  cleaiiselh  from  all  sin,  and  renders 
the  believer  clean  enough  to  tread  the  sapphire  pavement 
of  the  heavenly  courts. 

This  was  a  noble  lesson  for  a  Jew  to  learn.  It  was  a 
divine  lesson,  before  the  light  of  which  the  shadows  of 
the  old  economy  must  pass  away.  The  hand  of  sov- 
ereign grace  has  thrown  open  the  door  of  the  kingdom; 
but  not  to  admit  aught  that  is  unclean.  This  could  not 
be,  Nothing  unclean  can  enter  heaven.  But,  then,  a 
cloven  hoof  was  no  longer  to  be  the  criterion  ;  but  ''what 
God  hath  cleansed.^^  When  God  cleanses  a  man,  he 
must  needs  be  clean.  Peter  was  about  to  be  sent  to  open 
the  kingdom  to  the  Gentiles,  as  he  had  already  opened 
it  to  the  Jews;  and  his  Jewish  heart  needed  to  be  en- 
larged. Jfe  needed  to  get  above  the  dark  shadows  of  a 
by-gone  nge,  into  the  meridian  light  that  was  shining 
from  an  open  heaven,  in  virtue  of  a  completed  sacrifice. 
He  needed  to  get  out  of  the  narrow  current  of  Jewish 
prejudices,  and  be  borne  upon  the  bosom  of  that  mighty 
tide  of  grace  which  was  about  to  roll  through  the 
length  and  breadth  of  a  lost  world.  Ho  had  to  learn, 
too,  that  the  standard  by  which  true  cleanness  must  be 
regulated,  was  no  longer  carnal,  ceremonial,  and  earthly, 
but  spiritual,  moral,  and  heavenly.  Assuredly,  we  may 
say,  these  were  noble  lessons  for  the  apostle  of  the  cii*- 
cumcisiou  to  learn  upon  the  housetop  of  Simon  the 
tanner.  They  were  eminently  calculated  to  soften,  to 
e.xpand,  and  elevate  a  mind  which  had  been  trained 
amid  the  contracting  influences  of  the  Jewish  system. 
We  bless  the  Lord  for  these  precious  lessons.  Wc 
bless  Ilim  for  the  large  and  wealthy  place  in  which  He 
has  set  us,  by  the  blood  of  the  cross.     Wc  bless  Him 


CHAPTER    Xtl.  251 

tliat  we  are  no  longer  hemmed  round  about  by  "  touch 
not  this;  taste  not  that;  handle  not  the  other  thing;"  but 
that  His  word  assures  us  that  ''every  creature  of  God  is 
good,  and  nothing  to  be  refused,  if  it  be  received  with 
thanksgiving:  for  it  is  sanctified  by  the  word  of  God 
and  prayer."  (1  Tim.  iv.  4,  5.) 


CHAPTER  XIT. 

This  brief  section  reads  out  to  us,  after  its  own  pecu- 
liar fashion,  the  double  lesson  of  "man's  ruin  and  God's 
remedy."  But  though  the  fashion  is  peculiar,  the  lesson 
is  most  distinct  and  impressive.  It  is,  at  once,  deeply 
humbling  and  divinely  comforting.  The  effect  of  all 
scripture,  when  interpreted  to  one's  own  soul,  directly, 
b}^  the  power  of  the  Holy  Ghost,  is  to  lead  us  out  of 
self  to  Christ.  Wherever  we  see  our  fallen  nature — at 
whatever  stage  of  its  history  we  contemplate  it,  whether 
in  its  conception,  at  its  birth,  or  at  any  point  along  its 
whole  career,  from  the  womb  to  the  coffin,  it  wears  the 
double  stamp  of  infirmity  and  defilement.  This  is, 
sometimes,  forgotten  amid  the  glitter  and  glare,,  the 
pomp  and  fashion,  the  wealth  and  splendor  of  human 
life.  The  mind  of  man  is  fruitful  in  devices  to  cover 
his  humiliation.  In  various  ways  he  seeks  to  ornament 
and  gild,  and  put  on  an  appearance  of  strength  and 
glory ;  but  it  is  all  vain.  He  has  only  to  be  seen  as  he 
enters   this   world,   a  poor  helpless  creature;  or,  as  be 


222  LEVITICUS. 

passes  away  from  it,  to  take  his  place  with  the  clod  of 
the  valley,  in  order  to  have  a  most  convincing  proof  of 
the  hollowness  of  all  his  pride,  the  vanity  of  all  his 
glory.  Those  whose  path  through  this  world  has  been 
brightened  by  what  man  calls  glory,  have  entered  in 
nakedness  and  helplessness,  and  retreated  amid  disease 
and  death. 

Nor  is  this  all.  It  is  not  merely  helplessness  that 
belongs  to  man — that  characterizes  him  as  he  enters 
this  life.  There  is  defilement  also.  "  Behold,"  says  the 
psalmist,  "  I  was  shapen  in  iniquity,  and  in  sin  did  my 
mother  conceive  me."  (Ps.  li.  5.)  "  How  can  he  be  clean 
that  is  born  of  a- woman?"  (Job  xxv.  4.)  In  the 
chapter  before  us,  we  are  taught  that  the  conception  and 
birth  of  "  a  man  child,"  involved  "  seven  days "  of 
ceremonial  defilement  to  the  mother,  together  with 
thirty-three  days  of  separation  from  the  sanctuary ;  and 
these  periods  were  doubled  in  the  case  of  "a  maid 
child."  Has  this  no  voice?  Can  we  not  read,  herein, 
an  humbling  lesson  ?  Does  it  not  declare  to  us,  in  lan- 
guage not  to  be  m'sunderstood,  that  man  is  *'an  nnclean 
thing,"  and  that  he  needs  the  blood  of  atonement  to 
cleanse  him  ?  Truly  so.  Man  may  imagine  that  he 
can  work  out  a  righteousness  of  his  own.  He  may 
vainly  boast  of  the  dignity  of  human  nature.  He  may 
put  on  a  lofty  air,  and  assume  a  haughty  bearing,  as  he 
moves  across  the  stage  of  Ife;  but  if  he  would  just 
retire  for  a  few  moments,  and  ponder  over  the  short 
section  of  our  book  which  now  lies  open  before  us,  his 
pride,  pomp,  dignity,  and  righteousness  would  speedily 
vanish;  and,  instead  thereof,  he  might  find  the 
solid  basis  of  all  true  dignity,  as  well  as  the  ground  of 


CHAPTER  XII.  22:i 

divine  righteousness,  in  the  eross  of  our  Lord  Jesus 
Christ. 

The  shadow  of  this  cross  passes  before  us  in  a  double 
way  in  our  chapter;  lirst,  in  the  circumcision  of  the 
"man  child,"  whereby  he  became  enrolled  as  a  member 
of  the  Israel  Of  God;  and,  secondly,  in  the'  burnt 
offering  and  sin  offering,  whereby  the  mother  was  re- 
stored from  every  defiling  influence,  rendered  fit,  once 
more,  to  approach  the  sanctuary,  and  to  come  in  con- 
tact with  holy  things.  "  And  when  the  days  of  her 
purifying  are  fulfilled,  for  a  son,  or  for  a  daughter,  she 
shall  bring  a  lamb  of  the  first  year  for  a  burnt  offering, 
and  a  young  pigeon  or  a  turtle  dove,  for  a  sin  offering, 
unto  the  door  of  the  tabernacle  of  the  congregation, 
unto  the  priest ;  who  shall  ofler  it  before  t*he  Lord,  and 
make  an  atonement  for  her;  and  she  shall  be  cleansed 
from  the  issue  of  her  Wood.  This  is  the  law  for  her 
that  hath  born  a  male  or  a  female."  (Ver.  6,  7.)  The 
death  of  Christ,  in  its  two  grand  aspects,  is  here  intro- 
duced to  our  thoughts,  as  the  only  thing  which  could 
possibly  meet,  and  perfectly  remove,  the  defilement 
connected  with  man's  natural  birth.  The  burnt  offer- 
ing presents  the  death  of  Christ,  according  to  the 
divine  estimate  thereof;  the  sin  offering,  on  the  other 
hand,  presents  the  death  of  Christ,  as  bearing  upon  the 
sinner's  need. 

"  And  if  she  be  not  able  to  bring  a  lamb,  then  she 
shall  bring  two  turtles,  or  two  young  pigeons ;  the  one 
for  a  burnt  offering,  and  the  other  for  a  sin  offering; 
and  the  priest  shall  mrdvc  an  atonement  for  her,  and  she 
shall  be  clean."  Nothing  but  blood-shedding  could 
impai't  cleanness.     The  cross   is  the  only  remedy   for 


224  LEVITICUS. 

man's  infirmiiy,  and  man's  defilement.  Wherever  that 
glorious  work  is  apprehended,  by  faith,  there  is  perfect 
eJeanness  enjoyed.  Now,  the  apprehension  may  be 
feeble — the  faith  may  be  but  wavering — the  experience 
may  be  shallow ;  but,  let  the  reader  remember,  for  his 
soul's  Joy  and  comfort,  that  it  is  not  the  depth  of  his 
experience,  the  stability  of  his  faith,  or  the  strength  of 
his  apprehension,  but  the  divine  value,  the  changeless 
efficacy  of  the  blood  of  Jesus.  This  gives  great  rest  to 
the  heart.  The  sacrifice  of  the  cross  is  the  same  to 
every  member  of  the  Israel  of  God,  whatever  be  his 
status  in  the  assembly.  The  tender  considerateness  of 
our  ever  gracious  God  is  seen  in  the  fact  that  the  blood 
of  a  turtle  dove  was  as  efficacious  for  the  poor,  as  the 
blood  of  a  bullock  for  the  rich.  The  full  value  of  the 
atoning  work  was  alike  maintained  and  exhibited  in 
each.  Had  it  not  been  so,  the  humble  Israelite,  if  in- 
volved in  ceremonial  defilement,  might,  as  she  gazed 
upon  the  well-stocked  pastures  of  some  wealthy  neigh- 
bor, exclaim,  "Alas!  what  shall  I  do  ?  How  shall 
I  be  cleansed  ?  How  shall  I  get  back  to  my  place  and 
privilege  in  the  assembly?  I  have  neither  flock  nor 
herd.  I  am  poor  and  needy."  But,  blessed  be  God, 
the  case  of  such  an  one  was  fully  met.  A  pigeon  or 
turtle  dove  was  quite  sufficient.  The  same  perfect  and 
beautiful  grace  shines  forth,  in  the  case  of  the  leper,  in 
chapter  xiv.  of  our  book:  ''And  if  he  be  poor  and  can- 
not get  so  much,  then  he  shall  take,  &c And 

he  shall  offer  the  one  of  the  turtle  doves,  or  of  the 
young  pigeons,  such  as  he  can  get ;  even  such  as  he  is 

able  to  get This  is  the  law  of  him  in  whom  is 

the  plague  of  leprosj^,  whose  hand  is  not   able  to  get 


CHAPTER    XII  225 

that  which  pertainuth  to  his  clcantiiiig.''  (Vcr.  21,  30 — 
82.) 

Grace  meets  the  needy  one  just  where  he  is.  and  as 
he  is.  The  atoning  blood  is  brought  within  the  reach 
of  the  very  lowest,  the  very  poorest,  the  very  feeblest. 
All  who  need  it  can  have  it.  "  If  he  be  poor  ■' — what 
then  ?  Let  him  be  cast  aside  ?  Ah  !  no  ;  Israel's  God 
could  never  so  deal  with  the  poor  and  needy.  There  is 
ample  provision  for  all  such  in  the  gracious  expression, 
"such  as  he  can  get;  even  such  as  he  is  able  to  get." 
Most  exquisite  grace  !  "  To  the  poor  the  gospel  is 
preached."  None  can  say,  "  the  blood  of  Jesus  was 
beyond  me."  Each  can  be  challenged  with  the  inquiry, 
"how  near  w^ould  you  have  it  brought  to  you?"  "I 
bring  near  my  righteousness."  How  "  near  ?"  So  near, 
that  it  is  "to  him  that  worketh  not,  but  believeth  on 
him  that  justifieth  the  ungodly."  (Rom.  iv.  5.)  Again, 
"the  word  is  nigh  thee."  How  "nigh?"  So  nigh 
"that  if  thou  shalt  confess  with  thy  mouth,  the  Lord 
Jesus,  and  shalt  believe  in  thine  heart  that  God  hath 
raised  him  from  the  dead,  thou  shalt  be  saved."  (Ixom. 
X.  9.)  So  also  that  most  touching  and  beautiful  invi- 
tation, "  Ho,  every  one  that  thirsteth,  come  ye  to  the 
waters,  and  he  that  hath  no  moneys     (Is.  Iv.  1.) 

What  matchless  grace  shines  in  the  expressions,  "  to 
him  that  worketh  not,"  and,  "he  that  hath  no  money P^ 
They  are  as  like  God  as  they  are  unlike  man.  Salvation 
is  as  free  as  the  air  we  breathe.  Did  we  create  the  air  ? 
Did  we  mingle  its  component  parts  ?  No ;  but  we 
enjoy  it,  and,  by  enjoying  it,  get  power  to  live  and  act 
for  Him  who  made  it.  So  is  it  in  the  matter  of  salva- 
tion.    We   get  it  without  a  fraction,  without   an   effort. 

0 


326  LEVITICUS. 

We  feed  upon  the  wealth  of  another;  we  rest  in  the 
work  finished  by  another ;  and,  moreover,  it  is  by  so 
feeding  and  resting,  that  we  are  enabled  to  work  for 
Him  on  whose  wealth  we  feed,  and  in  whose  work  we 
rest.  This  is  a  grand  Gospel  paradox,  perfectly  inex- 
plicable to  legality,  but  beautifully  plain  to  faith.  Divine 
grace  delights  in  making  provision  for  those  who  are 
''not  able"  to  make  provision  for  themselves. 

But,  there  is  another  invaluable  lesson  furnished  by 
this  twelfth  chapter  of  Leviticus.  We  not  only  read, 
herein,  the  grace  of  God  to  the  poor,  but,  by  compar- 
ing its  closing  verse  with  Luke  ii.  24,  we  learn  the 
amazing  depth  to  which  God  stooped  in  order  to  mani- 
fest that  grace.  The  Lord  Jesus  Christ,  God  manifest 
in  the  flesh,  the  pure  and  spotless  Lamb,  the  Holy  One, 
w4io  knew  no  sin,  Avas  "  made  of  a  woman,"  and  that 
woman  —  wondrous  mystery!  —  having  borne  in  her 
womb,  and  brought  forth,  that  pure  and  perfect,  that 
holy  and  spotless  human  body,  had  to  undergo  the 
usual  ceremonial,  and  accomplish  the  days  of  her  puri- 
fication, according  to  the  law  of  Moses.  And  not  only 
•do  we  read  divine  grace  in  the  fact  of  her  having  thus 
to  purify  herself,  but  also  the  mode  in  which  this  was 
accomplished.  "  And  to  offer  a  sacrifice  according  to 
that  which  is  said  in  the  law  of  the  Lord,  a  pair  of 
turtle  doves  or  two  young  pigeon s.^^  From  this  simple 
circumstance  we  learn  that  the  reputed  parents  of  our 
blessed  Lord  Jesus  were  so  poor,  as  to  be  obliged  to 
lake  advantage  of  the  gracious  provision  made  for  those 
whose  moans  did  not  afford  "  a  lamb  for  a  burnt  ofTer- 
•ing."  AVhat  a  thought!  The  Lord  of  Glory,  the 
most   High    God,   Possessor  of  heaven    and   earth,  the 


rRAPTKii  xii.  227 

One  to  whom  pcrlaiiu'd  "the  cutth'  upon  a  Ihousaiid 
hills" — yea,  the  weallli  of  the  uuiversie — appeared  in 
the  world  which  Ilis  hands  had  made,  in  the  narrow 
circumstances  of  humble  life.  The  Leviiieal  economy 
had  made  provision  for  the  poor,  and  the  mother  of 
Jesus  availed  herself  thereof.  Truly,  there  is  a  pro- 
found lesson  in  this  for  the  human  heart.  The  Lord 
Jesus  did  not  make  his  appearance,  in  this  world,  in 
connection  with  the  great  or  the  noble.  He  was  pre- 
eminently a  poor  man.  lie  took  His  place  with  the 
poor.  "For  ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that,  though  he  was  rich,  yet  for  our  sakes  ho 
became  poor,  that  ye  through  his  poverty  might  be  rich." 
<2  Cor.  viii.  9.) 

May  it  ever  be  our  joy  to  feed  upon  this  precious 
grace  of  our  Lord  Jesus  Christ,  by  which  we  have  been 
made  rich  for  time  and  for  eternity.  He  emptied  Him- 
self of  all  that  love  could  give,  that  we  might  be  filled. 
He  stripped  Himself  that  we  might  be  clothed.  He 
died,  that  we  might  live.  He,  in  the  greatness  of  His 
grace,  travelled  down  from  the  height  of  divine  wealth 
into  the  depth  of  human  poverty,  in  order  that  we  might 
be  raised  from  the  dunghill  of  nature's  ruin,  to  take  our 
y)lace  amid  the  princes  of  His  people,  for  ever.  Oh ! 
that  the  sense  of  this  grace,  wrought  in  our  hearts  by 
the  power  of  the  Holy  Ghost,  may  constrain  us  to  a 
more  unreserved  surrender  of  ourselves  to  Him,  to  whom 
we  owe  our  present  and  everlasting  felicity,  our  riches, 
our  life,  our  all ! 


228  LEVITICUS. 


CHAPTERS  XIIL,  XIV. 


Of  all  the  functions  which,  according  to  the  Mosaic 
ritual,  the  priest  had  to  discharge,  none  demanded  more 
patient  attention,  or  more  strict  adherence  to  the  divine 
guide-book,  than  the  discernment  and  proper  treatment 
of  leprosy.  This  fact  must  be  obvious  to  every  one  who 
studies,  with  any  measure  of  care,  the  very  extensive 
and  important  section  of  our  book  at  which  we  have  now 
arrived. 

There  were  two  things  wiiich  claimed  the  priest's  vigi- 
lant care,  namely,  the  purity  of  the  assembly,  and  the 
grace  which  could  not  admit  of  the  exclusion  of  any 
member,  save  on  the  most  clearly-established  grounds. 
^  Holiness  could  not  permit  any  one  to  remain  in  who 
ought  to  be  out ;  and,  on  the  other  hand,  grace  would  not 
have  any  one  out  w4io  ought  to  be  in.  Hence,  therefore, 
there  was  the  most  urgent  need,  on  the  part  of  the 
priest,  of  watchfulness,  calmness,  wisdom,  patience,  ten- 
derness, and  enlarged  experience.  Things  might  seem 
trifling  which,  in  reality,  were  serious;  and  things  might 
look  like  leprosy  which  were  not  it  at  all.  The  greatest 
care  and  coolness  were  needed.  A  judgment  rashly 
formed,  a  conclusion  hastily  arrived  at,  might  involve 
the  most  serious  consequences,  either  as  regards  the 
assembly  or  some  individual  member  thereof 

This  will  account  for  the  frequent  occurrence  of  such 
expressions  as  the  following,  namely,  "  The  priest  shall 
look;" — *' The  priest  shall  shut  up  him  that  hath  the 


riiArri:ns  xiii.,  xiv.  220 

plague  ,'<i'veH  <'/n//.s-,-" — "And  tlic  priost  .^h.jll  look  on 
him  the  seventh  day;'' — " 'I'heri  the  priest  shall  shut 
him  up  seren  dai/.^  more;"' — "And  the  priest  shall  Zoo/- 
oti  him  again  t\w.  seventh  day;" — "  And  the  jiriest  shall 
see  him  ;  " — "  Then  the  priest  shall  vonfiider.''  No  eusr 
was  to  be  hastily  judged,  or  rashly  de<Mded.  No  opinion 
was  to  be  formed  from  mere  hearsay.  Personal  obser- 
vation, priestly  discernment,  calm  reflection,  strict  ad- 
herence to  the  written  word — the  holy,  inlhllible  guide- 
book— all  these  things  W(.'re  imperatively  demanded  of 
the  priest,  if  he  would  form  a  sound  judgment  of  each 
case.  He  was  not  to  be  guided  by  his  own  thoughts,  hi!=i 
own  feelings,  his  own  wisdom,  in  any  thing.  He  had 
ample  guidance  in  the  word,  if  only  he  was  subject 
thereto.  Every  point,  every  feature,  (^very  movement, 
every  variation,  every  shade  and  character,  every  pecu- 
liar symptom  and  affection — all  was  provided  for,  with 
divine  fulness  and  forethought ;  so  that  the  priest  only 
needed  to  l)e  acquainted  with,  and  subject  to,  the  word 
in  all  things,  in  order  to  be  ])reserved  \nm\  ten  thousand 
mistakes. 

Thus  much  as  to  the  priest  and  liis  ho]y  responsi- 
l)ilities. 

We  shall  now  consider  the  disease  of  hiprosy,  as  de- 
veloped in  a  person,  in  a  garment,  or  in  a  house. 

Looking  at  this  disease  in  a  physical  point  of  view, 
nothing  can  possibly  be  more  loathsome;  and  being,  so 
far  as  man  is  concerned,  totally  incurable,  it  furnishes  a 
most  vivid  and  appalling  picture  of  sin — sin  in  one's 
nature — sin  in  his  circumstances — sin  in  an  assembly. 
What  a  lesson  for  the  soul  in  the  fact  tliat  such  a  vile 
and  humiliating  disease  should  be  used  as  a  type  of 
20 


230  LEVITICUS. 

moral  evil,  whether  in  a  member  of  God's  assembly,  in 
the  circumstances  of  any  member,  or  in  I  lie  assembly 
itself! 

I.  And  lirst,  then,  as  to  leprosy  in  a  person;  or,  in 
other  words,  the  working  of  moral  evil,  or  of  that  which 
might  seem  to  be  evil,  in  any  member  of  the  assembly. 
This  is  a  matter  of  grave  and  solemn  import — a  matter 
demanding  the  utmost  vigilance  and  care  on  the  part  of 
''  all  who  are  concerned  in  the  good  of  souls  and  in  the 
glory  of  God,  as  involved  in  the  well-being  and  purity 
of  His  assembly  as  a  whole,  or  of  each  individual  mem- 
ber thereof. 

It  is  important  to  see  that,  while  the  broad  principles 
of  leprosy  and  its  cleansing  apply,  in  a  secondary  sense, 
to  any  sinner,  yet,  in  the  scripture  now  before  us,  the 
matter  is  presented  in  connection  with  those  who  were 
God's  recognized  people.  The  person  who  is  here  seen 
as  the  subject  of  priestly  examination,  is  a  member  of 
the  assembly  of  God.  It  is  well  to  apprehend  this. 
God's  assembly  must  be  kei)t  pure,  because  it  is  His 
dwelling-place.  No  leper  can  ]k)  allowed  to  remain 
within  the  hallowed  precincts  of  Jehovah's  habitation. 

But,  then,  mark  the  care,  Ihe  vigilance,  the  perfect 
patience,  inculcated  upon  the  priest,  lest  aught  that  was 
not  leprosy  might  be  treated  as  such,  or  lest  aught  that 
*  really  was  leprosy  might  be  siift'ered  to  escape.  Many 
things  might  appear  "  in  the  skin" — the  i)lace  of  mani- 
festation— "like  the  })lague  of  leprosy,"  which,  upon 
patient,  priestly  investigation,  would  be  found  to  l)e 
merely  superlicial.  This  was  to  be  carefully  attended  to. 
iSome  l)lemish  might  make  its  appearance,  upon  the  sur- 
fa<'e,   which,   tbouffh   demfindincr  thf  iealous  care  of  the 


CIIAl'TKUS    XIII.,   XIV.  231 

one  who  had  to  act  for  God,  was  not.  in  reality,  defiling:. 
And,  yet,  that  which  seemed  but  a  superficial  blemisii 
might  prove  to  be  something  deeper  than  the  skin,  some- 
thing below  the  surface,  something  affecting  the  hidden 
springs  of  the  constitution.  All  this  claimed  the  most 
intense  care  on  the  part  of  the  priest.  (See  ver.  2 — 11.) 
Some  slight  neglect,  some  trifling  oversight,  might  lead 
to  disastrous  consequences.  It  might  lead  to  the  defile- 
ment of  the  assembly,  l3y  the  presence  of  a  confirmed 
leper,  or  to  the  expulsion,  for  some  superficial  blemish, 
of  a  genuine  member  of  the  Israel  of  God. 

>»ow,  there  is  a  rich  fund  of  instruction  in  all  this 
for  the  people  of  God.  There  is  a  dilference  between 
personal  infirmity  and  the  positivii  energy  of  evil — 
between  mere  defects  and  blemisijes  in  the  outward 
character,  and  the  activity  of  sin  in  the  members.  No 
doubt,  it  is  important  to  watch  against  our  infirmities ; 
for,  if  not  watched,  judged,  and  guarded  against,  they 
may  become  the  sonrce  of  positive  evil.  (See  ver.  14 — 
28  )  Everything  of  nature  must  be  judged  and  kept 
down.  We  must  not  make  any  allowance  tor  personal 
infirmity,  in  ourselce^^,  though  we  should  make  ample 
allowance  for  it  in  othe?\^.  Take,  for  example,  the  mat- 
ter of  an  irritable  temper.  I  should  judge  it  in  myself; 
I  should  make  allow^ince  for  it  in  another.  It  may, 
like  "the  burning  boil,"  in  the  case  of  an  Lsraelite,  (ver. 
19,  20,)  prove  the  source  of  real  defilement — the  ground 
of  exclusion  from  the  assembly.  Every  form  of  weak- 
ness must  be  watched,  lest  it  become  an  occasion  of  sin. 
"  A  bald  forehead  "  was  not  leprosy,  but  it  was  that  in 
which  leprosy  might  a.p])ear.  and.  hence,  it  had  to  be 
\vatched.     There  may  be  a   hundred  things  which  are 


232  LEVITICUS, 

not,  in  tbemaelves,  sinful,  but  which  may  becom(^  the 
occasion  of  sin,  if  not  dihg-ently  looked  after.  Nor  is 
it  merely  a  question  of  what,  in  our  estimation,  may  be 
termed  blots,  blemishes,  and  personal  infirmities,  but 
even  of  what  our  hearts  might  feel  disposed  to  boast  of. 
Wit,  humor,  vivacity  of  spirit  and  temper;  all  these 
may  become  the  source  and  centre  of  defilement.  Each 
one  has  something  to  guard  against — something  to  keep 
him  ever  upon  the  watch-lowor.  How  happy  it  is  that 
we  have  a  Father's  heart  to  come  to  and  count  on,  with 
respect  to  all  such  things !  We  have  the  precious 
privilege  of  coming,  at  nl  times,  into  the  presence  of 
unrebuking,  unupbraiding  love,  there  to  tell  out  all,  and 
obtain  grace  to  help  in  all,  and  full  victory  over  all. 
We  need  not  be  discouraged,  so  long  as  we  see  such  a 
motto  inscribed  on  the  door  of  our  Father's  treasury, 
"  He  giveth  more  grace."  Precious  motto  !  It  has  no 
limit.     It  is  bottomless  and  boundless. 

We  shall  now  proceed  to  inquire  what  was  done 
in  every  case  in  which  the  plague  of  leprosy  was 
unquestionably  and  nnmistakabiy  deiined.  The  G-od  of 
Israel  could  bear  with  infirmity,  blemish,  and  failure ; 
but  the  moment  it  became  a  case  of  defilement,  whether 
in  the  head,  the  beard,  the  forehead,  or  any  other  part, 
it  could  not  be  tolerated  in  the  holy  assembly.  "  The 
leper,  in  whom  the  plague  is,  his  clothes  shall  be  rent, 
and  his  head  bare,  and  he  shall  put  a  covering  upon 
his  upper  lip,  and  shall  cry,  Unclean,  unclean.  All  the 
days  wherein  the  plague  shall  be  in  him  he  shall  be 
deiiled ;  he  is  unclean :  he  shall  dwell  alone ;  without 
the  camp  shall  his  habitation  be."  (Yer.  45,  46.)  Here 
was  the  leper's   condition — the   leper's   occupation — the 


CHAPTERS   XIH.,  XIV.  233 

leper's  place.  With  rent  garments,  bare  head,  and 
covered  lip ;  crying,  Unclean,  unclean ;  and  dwelling 
outside,  in  the  dreary  solitude,  the  dismal  desert  waste. 
AVhat  could  be  more  humiliating,  what  more  depressing 
than  this?  "  He  shall  dwell  alone."  He  was  unfit  for 
communion  or  companionship.  He  was  excluded  from 
the  only  spot,  in  all  the  world,  in  which  »Iohovah's  pres- 
ence was  known  or  enjoyed. 

Reader,  behold,  in  the  poor,  soiitnry  leper,  a  vivid  I 
type  of  one  in  w-hom  sin  is  working.  This  is  really 
what  it  means.  It  is  not,  a^  we  shall  see  presently,  a 
helpless,  ruined,  guilty,  convicted  sinner,  whose  guiit 
and  misery  have  come  thoroughly  out,  and  who  is, 
therefore,  a  fit  subject  for  the  love  of  God,  and  the  blood 
of  Christ.  No ;  we  see  in  the  excluded  leper,  one  in 
whom  sin  is  actually  working— one  in  w4iom  th(U'e  is 
the  positive  energy  of  evil.  This  is  wh;it  defiles  and 
shuts  out  from  the  enjoyment  of  the  divine  presence 
and  the  communion  of  saints.  So  long  as  sin  is  work- 
ing, there  can  be  no  fellowship  with  God,  or  with  His 
people.  "  He  shall  dwell  alone ;  without  the  camp 
shall  his  habitation  be."  How  long?  "All  the  days 
wherein  the  plague  shall  l)e  in  him."  This  is  a  greftt 
practical  truth.  The  energy  of  evil  is  the  death-blow 
to  communion.  There  may  ])e  the  outward  appearance, 
the  mere  form,  the  hollow  profession ;  but  communion 
there  can  be  none,  so  long  as  the  energy  of  (^'il  is  there. 
It  matters  not  w4iat  the  character  or  amount  of  the  evil 
may  be,  if  it  were  but  the  weight  of  a  feather,  if  it  were 
but  some  foolish  thought,  so  long  as  it  continues  to 
work,  it  must,  hinder  communion,  it  must  cause  a  su&- 
]>^nsion   of  fellowship.     It  is  when   it   rises   to  a  head. 


234  LEVITICUS, 

when  it  comes  to  the  surface,  when  it  is  brought  thor- 
oughly out,  that  it  can  be  perfectly  met  and  put  away 
by  the  grace  of  God  and  by  the  blood  of  the  Lamb. 

This  leads  us  to  a  deeply-interesting  point  in  con- 
nection with  the  leper — a  point  which  must  prove  a 
complete  paradox  to  all  save  those  who  understand 
God's  mode  of  dealing  with  sinners.  ''  And  if  a  leprosy 
break  out  abroad  in  the  skin,  and  the  leprosy  cover  all 
the  skin  of  him  that  hath  the  plague,  from  his  head 
even  to  his  foot,  wheresoever  the  priest  looketh ;  then 
the  priest  shall  consider;  and,  behold,  if  the  leprosy 
have  covered  all  his  flesh,  he  shall  pronounce  him  clean 
that  hath  the  plague:  it  is  all  turned  white:  he  is 
clean."  (Chap.  xiii.  12,  13.)  The  moment  a  sinner  is 
in  his  true  place  before  God,  the  whole  question  is 
settled.  Directly  his  real  character  is  fully  brought 
out,  there  is  no  further  difficulty.  He  may  have  to 
pass  through  much  painful  exercise,  ere  he  reaches  this 
point — exercise  consequent  upon  his  refusal  to  take  his 
true  place — to  bring  out  **  all  the  truth,"  with  respect 
to  what  he  is ;  but  the  moment  he  is  brought  to  say, 
from  his  heart,  "just  as  I  am,^'  the  free  grace  of  God 
flows  down  to  him.  "  When  I  kept  silence,  my  bones 
waxed  old,  through  my  roaring  all  the  day  long.  For 
day  and  night  thy  hand  was  heavy  upon  me :  my 
moisture  is  turned  into  the  drought  of  summer."  (Ps. 
xxxii.  3,  4.)  How  long  did  this  painful  exercise  con- 
tinue? Until  the  whole  truth  was  brought  out — until 
all  that  which  was  working  inwardly  came  fully  to  the 
surface.  ''  I  acknowledged  my  sin  unto  thee,  and  mme 
iniquity  have  I  not  hid.  I  said,  I  will  confess  my  trans- 
gressions unto  the  Lord  ;  and  thou  forgavest  the  iniquity 
of  my  sin."     (Ver.  5.) 


CHAPTERS    XUI.,  XIV,  235 

It  is  deeply  interesting  to  mark  the  progT(>ss  of  the 
Lord's  dealing  with  the  leprous  man,  from  the  moment 
that  the  suspicion  is  raised,  by  certain  feutures  in  the 
place  of  manifestation,  until  the  disease  covers  the  whole 
man,  "  from  the  crown  of  the  head  unto  the  sole  of  the 
foot."  There  was  no  haste,  and  no  indiirerence.  God 
ever  enters  the  place  of  jndgrmont  with  a  slow  and 
measured  pace ;  but  when  He  does  enter,  He  must  act 
according  to  the  claims  of  His  nature.  He  can  patiently 
investigate.  He  can  wait  for  "  seven  days;  "  and  should 
there  be  the  slightest  variation  in  the  symptoms,  He  can 
wait  for  "seven  -days  more;"  but,  the  moment  it  is 
found  to  be  the  positive  working  of  leprosy,  there  can 
be  no  toleration.  "  Without  the  camp  shall  his  habita- 
tion be."  How  long  ?  Until  the  disease  conies  fully  to 
the  surface,  "  If  the  leprosy  have  covered  all  his  flesh, 
he  shall  pronounce  him  clean."  This  is  a  most  precious 
and  interesting  point.  The  very  smallest  speck  of 
leprosy  was  intolerable  to  God;  and  yet,  when  the  whole 
man  was  covered,  from  head  to  foot,  he  was  pronounced 
clean — that  is,  he  was  a  proper  subject  for  the  grace  of 
God  and  the  blood  of  atonement. 

Thus  is  it,  in  every  case,  with  the  sinner.  God  is  "of 
purer  eyes  than  to  behold  evil,  and  cannot  look  upon 
iniquity;"  (Hab.  i.  13;)  and  yet,  the  moment  a  sinner 
takes  his  true  place,  as  one  thoroughly  lost,  guilty,  and 
undone — as  one  in  whom  there  is  not  so  much  as  a  sin- 
gle pohit  on  which  the  eye  of  Infinite  Holiness  can  rest 
with  complacency — as  one  who  is  so  bad,  that  he  can- 
not, possibly,  be  worse,  there  is  an  immediate,  a  perfect. 
a  divine  settlement  of  the  entire  matter.  The  grace  of 
God  deals  with  sinners;  and  when  1  know  invsflf  to  he 


236  LEVITICUS. 

a  sinner,  I  knoAv  myself  to  be  one  whom  Christ  came  to 
save.  The  more  clearly  any  one  can  prove  me  to  be  a 
sinner,  the  more  clearly  he  establishes  my  title  to  the 
love  of  God,  and  the  work  of  Christ.  "  For  Christ 
also  hath  once  suffered  for  sins,  the  just  for  the  unjust, 
that  he  might  bring  us  to  God."  (1  Pet.  iii.  18.)  Now, 
if  I  am  "  unjust ; "  I  am  one  of  those  very  people  for 
\vhom  Christ  died,  and  I  am  entitled  to  all  the  benefits 
of  His  death.  *'  There  is  not  a  just  man  upon  earth;" 
and,  inasmuch  as  I  am  "  upon  earth,"  it  is  plain  that  I 
am '*  unjust;"  and  it  is  equally  plain  that  Christ  died 
for  me — that  he  suffered  for  my  sins.  Since,  therefore, 
Christ  died  for  me,  it  is  my  happy  privilege  to  enter 
into  the  immediate  enjoyment  of  the  fruits  of  His  sacri- 
fice. This  is  as  plain  as  plainness  itself.  It  demands 
no  effort  whatsoever.  I  am  not  called  to  be  anything 
but  just  what  I  am.  I  am  not  called  to  feel,  to  experi- 
ence, to  realize  anything.  The  word  of  God  assures  me 
that  Christ  died  for  me  just  as  I  am;  and  if  He  died  for 
me  I  am  as  safe  as  He  is  Himself.  There  is  nothing 
against  me.  Christ  met  all.  He  not  only  suffered  for 
my  "sins,"  but  He  "made  an  end  of  sin."  He  abol- 
ished the  entire  sytera  in  which,  as  a  child  of  the  first 
Adam,  I  stood,  and  He  has  introduced  me  into  a  new 
position,  in  association  with  Himself,  and  there  I  stand, 
before  God,  free  from  all  charge  of  sin,  and  all  fear  of 
judgment. 

Just  as  I  am — without  one  plea. 
But  that  thy  blood  was  shed  for  me, 
And  that  thou  bidst  me  come  to  thee, 
O  Lamb  of  God,  I  come  ! 

How  do  I  know  that  His  blood  was  shed  for  me  ?     By 


CHAPTERS  XIII.,  XIV.  287 

the  Scriptures.  Blessed,  solid,  eternal  ground  of  know- 
ledge !  Christ  suffered  for  sins.  1  have  gotten  gins. 
Christ  died  "the  just  for  the  unjust."  1  am  onjubt. 
Wherefore,  the  death  of  Christ  appropriates  itself  to  me, 
as  fully,  as  immediately,  and  as  divinely,  as  though  I 
tvere  the  only  sinner  upon  earth.  It  is  not  a  question 
of  my  appropriation,  realization,  or  experience.  Many 
souls  harass  themselves  about  this.  How  often  has  one 
heard  such  language  as  the  following,  "  Oh  I  I  believe 
that  Christ  died  for  sinners,  but  I  cannot  realize  that 
my  sins  are  forgiven.  I  cannot  apply,  I  cannot  appro- 
priate, I  do  not  experience  the  benefit  of  Christ's  death.'- 
All  this  is  self  and  not  Christ.  It  is  feeling  and  not 
Scripture.  If  we  search  from  cover  to  cover  of  the 
blessed  volume,  we  shall  not  find  a  syllable  about  being 
saved  by  realization,  experience,  or  appropriation.  The 
Gospel  applies  itself  to  all  who  are  on  the  ground  of 
being  lost.  Christ  died  for  sinners.  That  is  just  what 
I  am.  Wherefore,  He  died  for  me.  How  do  I  know 
this?  Is  it  because  I  feel  it?  By  no  means.  How 
then  ?  By  the  word  of  God.  "Christ  died  for  our  sins, 
according  to  the  Scriptures ;  he  was  buried  and  rose 
again  the  third  day,  according  to  the  Scriptures."  (1 
Cor.  XV.  3,  4.)  Thus  it  is  all  ''  according  to  the  Scrip- 
tures." If  it  were  according  to  our  feelings,  we  should 
be  in  a  deplorable  way,  for  our  feelings  are  hardly  the 
same  for  the  length  of  a  day;  but  the  Scriptures  are 
ever  the  same.  ''  For  ever,  O  Lord,  thy  w^ord  is  settled 
in  heaven."  "Thou  hast  magnified  thy  word  above  all 
thy  name." 

No  doubt,  it  is  a  very  happy  thing  to  realize,   to  feel, 
and  to  experience;  but,  if  we  put  these  things  in  the 


2o8  LEVITICUS.   : 

place  of  Chriyt,  wc  shall  neither  have  them  nor  the 
Christ  that  yields  them.  If  I  am  occupied  with  Christ, 
I  shall  realize ;  but  if  I  put  my  realization  in  place  of 
Christ,  I  shall  have  neither  the  one  nor  the  other. 
This  is  the  sad  condition  of  thousands.  Instead  of 
resting  on  the  stable  authorit}'  of  "  the  Scriptures,"  they 
are  ever  looking  into  their  own  hearts,  and,  hence,  they 
are  always  uncertain  and,  as  a  consequence,  always  un- 
happy. A  condition  of  doubt  is  a  condition  of  torture. 
But  how  can  I  get  rid  of  my  doubt  ?  Simply  by  rely- 
ing on  the  divine  authority  of  'the  Scriptures.''  Of 
what  do  the  Scriptures  testify  ?  Of  Christ.  (John  v.) 
They  declare  that  Christ  died  for  our  sins,  and  that 
He  was  raised  again  for  our  justification.  (Rom.  iv.) 
This  settles  everything.  The  self-same  authority  that 
tells  me  I  am  unjust,  tells  me  also  that  Christ  died  for 
me.  Nothing  can  be  plainer  than  this.  If  I  were  aught 
else  than  unjust,  the  death  of  Christ  would  not  be  for 
me,  at  all,  but  being  unjust,  it  is  divinely  fitted, 
divinely  intended,  and  divinely  applied  to  me.  If  I  am 
occupied  with  anything  in,  of,  or  about  myself,  it  is 
plain  I  have  not  entered  into  the  full  spiritual  applicar 
tion  of  Lev.  xiiL  12,  13.  I  have  not  come  to  the 
Lamb  of  God,  "just  as  I  am.'^  It  is  when  the  leper  is 
covered  from  head  to  foot  that  he  is  on  the  true  ground. 
It  is  there  and  there  alone  that  grace  can  meet  him. 
"Then  the  priest  shall  consider ;.  and,  behold,  if  the 
leprosy  have  covered  all  his  flesh,  he  shall  pronounce 
him  clean  that  hath  the  plague :  it  is  all  turned  white : 
he  is  clean."  Precious  truth!  "Where  sin  abounded 
grace  did  mu-ch  more  abound."  So  long  as  I  think 
there  is  a  single  spot  which  is  not   covered   with   the 


CHAPTERS    X!U,   XIV.  289 

direful  disease,  I  have  not  come  to  the. end  of  myself. 
It  is  when  my  true  condition  is  fully  disclosed  to  my 
view,  that  I  reall}'  understand  the  meaning  of  salvation 
by  grace. 

The  force  of  all  this  will  be  more  fully  apprehended 
when  we  come  to  consider  the  ordinances  connected 
with  the  cleansing  of  the  leper,  in  chapter  xiv.  of  our 
book.  We  shall,  now,  briefly  enter  upon  the  question 
of  leprosy  in  a  garment,  as  presented  in  chapter  xiii. 
47—59. 

II.  The  garment  or  skin  suggests  to  the  mind  the 
idea  of  a  man's  circumstances  or  habits.  This  is  a 
deeplj^  practical  point.  We  are  to  watch  against  the 
working  of  evil  in  our  ways  just  as  carefully  as  against 
evil  in  ourselves.  The  same  patient  investigation  is 
observable  with  respect  to  a  garment  as  in  the  case  of 
a  person.  There  is  no  haste ;  neither  is  there  any  in- 
difference. "  The  priest  shall  look  upon  the  plague,  and 
shut  up  it  that  hath  the  plague  seven  days.''  There 
must  be  no  inditfereuce,  no  indolence,  no  carelessness. 
Evil  may  creep  into  our  habits  and  circumstances,  in 
numberless  ways;  and,  hence,  the  moment  we  perceive 
aught  of  a  suspicious  nature,  it  must  be  submitted  to 
a  calm,  patient  process  of  priestly  investigation.  It 
must  be  "shut  up  seven  days,"  in  order  that  it  may 
have  full  time  to  develop  itself  perfectly. 

"And  he  shall  look  on  the  plague  on  tiie  seventh 
day:  if  the  plague  be  spread  in  the  garment,  either  in 
the  warp,  or  in  the  woof,  or  in  a  skin,  or  in  any  work 
that  is  made  of  skin,  the  plague  is  a  fretting  leprosy; 
it  is  unclean.  He  shall  therefore  burn  that  garment." 
The  wrong    habit    must   be    given    up,   the    moment    I 


240  hEYlTlCUS. 

discover  it.  If  I  find  myself  iu  a  thoroughly  wrong 
position,  I  must  abandon  it.  The  burning  of  the  gar- 
ment expresses  the  act  of  judgment  upon  evil,  whether 
in  a  man's  habits  or  circumstances.  There  must  be  no 
trifling  with  evil.  In  certain  cases  the  garment  was  to 
be  "  washed/' which  expresses  the  action  of  the  Word 
of  God  upon  a  man's  habits.  "  Then  the  priest  shall 
command  that  they  wash  the  thing  wherein  the  plague 
is,  and  he  shall  shut  it  up  seven  days  more.^^  There  is 
to  bo  patient  waiting  in  order  to  ascertain  the  effect  of 
the  Word.  ''And  the  priest  shall  look  on  the  plague, 
after  that  it  is  washed  ;  and,  behold,  if  the  plague  have 
not  changed  ....  thou  shalt  burn  it  in  the  fire."  When 
there  is  any  thing  radically  and  irremediably  bad  in 
one's  position  or  habits,  the  whole  thing  is  to  be  given 
up.  "And  if  the  priest  look,  and,  behold,  the  plague 
be  somewhat  dark  after  the  washing  of  it ;  then  ht; 
shall  rend  it  out  of  the  garment."  The  Word  may 
produce  such  an  effect  as  that  the  wrong  features  in  a 
man's  character,  or  the  wrong  points  in  his  position, 
shall  be  given  up,  and  the  evil  be  got  rid  of;  but  if  the 
evil  continue,  after  all,  the  whole  thing  must  be  con- 
demned and  set  aside. 

There  is  a  rich  mine  of  practical  instruction  in  all 
this.  We  must  look  well  to  the  position  which  we 
occupy,  the  circumstances  in  which  we  stand,  the  habits 
Ave  adopt,  the  character  we  wear.  There  is  special 
need  of  watchfulness.  Every  suspicious  symptom  and 
trait  must  be  sedulously  guarded,  lest  it  should  prove, 
in  the  sequel,  to  be  "  a  fretting  "  or  "  spreading  leprosy.*' 
whereby  we  ourselves  and  many  others  may  be  defiled. 
We  may  be  placed  in  a  position  attached  to  which  there 


CHAPTERS   XIIL,  XIV.  241 

arc  certain  wrong  things  which  can  be  given  up,  with- 
out entirely  abandoning  the  position;  and,  on  tlie  other 
hand,  we  may  lind  ourselves  in  lu situation  in  which  it 
is  impossible  to  "abide  with  God."  Where  the  eye  is 
single,  the  path  will  be  plain.  Where  the  one  desire 
of  the  heart  is  to  enjoy  the  divine  presence,  we  shall 
easily  discover  those  things  which  tend  to  deprive  us  of 
that  unspeakable  blessing. 

May  our  hearts  be  tender   and   sensitive.     May  we<. 
cultivate  a  deeper,  closer  walk  with  God;  and  may  we 
carefully  guard  against  every  form  of  defilement,  whether 
in  person,  in  habit,  or  in  associatiou ! 

We  shall,  now,  proceed  to  consider  the  beauteous  and 
significant  ordinances  connected  with  the  cleansing  of 
the  leper,  in  which  we  shall  find  some  of  the  most  pre- 
cious truths  of  the  gospel  presented  to  us. 

"And  the  Lord  spake  unto  Moses,  saying,  This  shall 
be  the  law^  of  the  leper  in  the  day  of  his  cleansing :  he 
shall  be  brought  unto  the  priest :  and  the  priest  shall 
go  forth  out  of  the  camp."  (Chap.  xiv.  1 — 3.)  We 
have  already  seen  the  place  which  the  leper  occupied. 
He  was  outside  the  camp,  in  the  place  of  moral  distance 
from  God  —  from  His  sanctuary  and  His  assembly. 
Moreover,  he  dwelt  in  dreary  solitude,  in  a  condition  of 
uncleanness.  He  was  beyond  the  reach  of  human  aid ; 
and,  as  for  himself,  he  could  only  communicate  defile- 
ment to  every  one  and  every  thing  he  touched.  It  was, 
therefore,  obvioush^  impossible  that  he  could  do  aught 
to  cleanse  himself.  If,  indeed,  he  could  onhj  defile  by 
his  very  touch,  how  could  he  possibly  cleanse  himself? 
How  could  he  contribute  towards,  or  co-operate  in,  his 
cleansing  ?  Impossible.  As  an  unclean  leper,  he  could 
21  p 


2-12  LEVITICUS. 

not  do  so  much  as  a  single  thing  for  himself;  all  had  to 
be  done  for  him.  He  could  not  make  his  way  to  God, 
but  God  could  make  His  way  to  him.  He  was  shut 
up  to  God.  There  was  no  help  for  him,  either  in  him- 
self or  in  his  fellow-man.  It  is  clear  that  one  leper  could 
not  cleanse  another ;  and  it  is  equally  clear  that  if  a  leper 
touched  a  clean  person  he  rendered  him  unclean.  His 
onbj  resource  was  in  God.  He  was  to  be  a  debtor  to 
grace  for  everything. 

Hence  we  read,  "  The  priest  shall  go  forth  out  of  the 
camp."  It  is  not  said,  "the  leper  shall  go."  This  was 
wholly  out  of  the  question.  It  was  of  no  use  talking 
to  the  leper  about  going  or  doing.  He  was  consigned 
to  dreary  solitude  ;  whither  could  he  go  ?  He  was  in- 
volved in  helpless  delilement ;  what  could  he  do  ?  Ho 
might  long  for  fellowship  and  long  to  be  clean;  but  his 
longings  were  those  of  a  lonely  helpless  leper.  He  might 
make  efforts  after  cleansing ;  but  his  efforts  could  but 
prove  him  unclea,n,  and  tend  to  spread  defilement.  Be- 
fore ever  he  could  be  pronounced  "  clean,"  a  work  had  to 
l)e  wrougiit  for  him — a  work  which  he  could  neither  do 
nor  hel})  to  do — a  work  which  had  to  be  wholly  accom- 
plished by  another.  The  leper  was  called  to  ''stand 
st?"l,"  and  behold  the  ])riest  doing  a  work  in  virtue  of 
which  the  leprosy  could  be  perfectly  cleansed.  The 
priest  accompHsluid  all.     The  leper  did  nothing. 

"  Then  shall  the  ])riest  command  to  take  for  him  that 
is  to  be  cleansed,  two  birds,  alive  and  clean,  and  cedar- 
wood,  and  scarlet,  and  hyssop.  And  the  priest  shall 
command  that  one  of  the  birds  be  killed  in  an  earthen 
vessel  over  running  water."  In  the  priest  going  forth 
from   the  camp — forth   from   God's  dwelling  place — we 


ciiArTEiis  XIII.,  XIV.  2-1:3 

behold  the  blessed  Lord  Jesus  coming  down  from  the 
bosom  of  the  Father,  His  eternal  dwelling-place,  into 
this  polluted  world  of  ours,  where  He  beheld  us  sunk 
in  the  polluting  leprosy  of  sin.  He,  like  the  good 
Samaritan,  "came  where  we  were."  He  did  not  come 
half-way,  merely.  He  did  not  come  nine-tenths  of  the 
way.  He  came  all  the  way.  This  was  indispensab%. 
He  could  not,  consistently  with  the  holy  claims  of  the 
throne  of  God,  have  bidden  our  leprosy  to  depart  had 
He  remained  in  the  bosom.  He  could  call  worlds  into 
existence  by  the  w^ord  of  His  mouth ;  but  when  leprous 
sinners  had  to  be  cleansed,  something  more  was  needed. 
"  God  so  loved  the  world  that  he  gave  his  onl}^  begotten 
Son."  When  worlds  were  to  be  framed,  God  had  but 
to  speak.  When  sinners  ha.d  to  be  saved.  He  had  to 
give  His  Son.  "  In  this  was  manifested  the  love  of  God 
towards  us,  because  that  God  sent  his  only  begotten 
Son  into  the  world,  that  we  might  live  through  Him. 
Herein  is  love,  not  that  we  loved  God,  but  that  he  loved 
us,  and  sent  his  Son  to  be  the  propitiation  for  our  sins." 
(1  John  iv.  9,  10.) 

But  there  was  far  more  to  be  accomplished  than  the 
mission  and  incarnation  of  the  Son.  It  w^ould  have 
availed  the  leper  but  little  indeed,  had  the  priest  merely 
gone  forth  from  the  camp  and  looked  upon  his  low  and 
forlorn  condition.  Blood  shedding  was  essentially  ne- 
cessary ere  leprosy  could  be  removed.  The  death  of  a 
spotless  victim  was  needed.  "  Without  shedding  of 
blood  is  no  remission."  (Heb.  ix.  22.)  And,  be  it 
observed,  that  the  shedding  of  blood  was  the  real  basis 
of  the  leper's  cleansing.  It  was  not  a  mere  circum- 
stance which,  in  conjunction  with  others,  contributed  to 


214  LEVITICUS, 

the  leper's  cleansing.  By  no  means.  The  giving  up  of 
the  lil'e  was  the  grand  and  all-important  fact.  When 
this  was  accomplished  the  way  was  open ;  every  barrier 
was  renioved;  God  could  deal  in  perfect  grace  with  the 
leper.  This  point  should  be  distinctly  laid  hold  of,  if 
my  reader  would  fully  enter  into  the  glorious  doctrine  of 
the  blood. 

''  And  the  priest  shall  command  that  one  of  the  birds 
be  killed  in  an  earthen  vessel  over  running  water." 
Here  we  have  the  ackno^^'ledged  type  of  the  death  of 
Christ,  "who,  through  the  eternal  Spirit,  offered  himself 
without  spot  to  God."  "  He  was  crucified  in  weakness." 
(Heb.  ix.;  2  Cor.  xiii.)  The  greatest,  the  mightiest,  the 
most  glorious,  the  most  momentous  w^ork  that  ever  w^as 
accomplished,  throughout  the  wide  universe  of  God,  was 
wrought  "in  weakness."  Oh!  my  reader,  how  terrible 
a  thing  must  sin  be,  in  the  judgment  of  God,  when  His 
own  beloved  Son  had  to  come  down  from  heaven,  and 
hang  upon  yonder  cursed  tree,  a  spectacle  to  men,  to 
angels,  and  to  devils,  in  order  that  you  and  I  might  be 
forgiven  !  And  what  a  type  of  sin  have  we  in  leprosy  ? 
Who  would  have  thought  that  that  little  "  bright  spot" 
appearing  on  the  person  of  some  member  of  the  con- 
gregation Avas  a  matter  of  such  grave  consequence  ? 
jl3ut,  ah!  that  little  "bright  spot"  was  nothing  less 
than  the  energy  of  evil,  in  the  place  of  manifestation. 
Jt  was  the  index  of  the  dreadful  working  of  sin  in  the 
nature;  and  ere  that  person  could  be  fitted  for  a  place 
in  the  assembly,  or  for  the  enjoyment  of  communion 
with  a  holy  God,  the  Son  of  God  had  to  leave  those 
bright  heavens,  and  descend  into  the  lowest  parts  of  the 
earth,  in  order  t(.>  nnikc  a  full   atonement  for  that  which 


CHAPTERS   XIII.,  XIV.  245 

exhibited  itself  merely  in  the  form  of  a  little  "bright 
spot."  Let  us  remember  this.  Sin  is  a  dreadful  thing 
in  the  estimation  of  Uod.  He  cannot  tolerate  so  much 
as  a  single  sinful  thought.  Before  one  such  thought 
could  be  forgiven,  Christ  had  to  die  upon  the  cross. 
The  most  trifling  sin,  if  any  sin  can  be  called  trifling, 
demanded  nothing  less  than  the  death  of  God's  Eternal 
and  Coequal  Son.  But,  eternal  praise  be  to  God,  what 
sin  demanded,  redeeming  love  freely  gave;  and  now  God 
is  infinitely  more  glorified  in  the  forgiveness  of  sin  than 
He  could  have  been  had  Adam  maintained  his  original 
innocency.  God  is  more  glorified  in  the  salvation,  the 
pardon,  the  justification,  the  preservation,  and  final 
glorification  of  guilty  man,  than  He  could  have  been  in 
maintaining  an  innocent  man  in  the  enjoyment  of  crea- 
tion blessings.  Such  is  the  precious  niystery  of  redemp- 
tion. May  our  hearts  enter,  b}^  the  power  of  the  Holy 
Ghost,  into  the  living  and  profound  depths  of  this  won- 
drous mystery  I 

"  As  for  the  living  bird,  he  shall  take  it,  and  the  cedar 
wood,  and  the  scarlet,  and  the  hyssop,  and  shall  dip 
them  and  the  living  bird  in  the  blood  of  the  bird  that 
was  killed  over  the  running  water.  And  he  shall 
sprinkle  upon  him  that  is  to  be  cleansed  from  the  leprosy 
seven  times,  and  shall  pronounce  him  clean,  and  shall 
let  the  living  bird  loose  into  the  open  field."  The  blood 
being  shed,  the  priest  can  enter  directly  and  fully  upon 
his  work.  Up  to  this,  we  read,  "  the  priest  shall  com- 
mand;" but  now  he  acts  immediately  himself  The 
death  of  Christ  is  the  basis  of  His  priestly  ministration. 
Having  entered  with  His  own  blood  into  the  holy  place, 
He  acts  as  our  Great  High  Priest,  applying  to  our  souls 


246  LEVITICUS. 

all  the  precious  results  of  His  atoning  work,  and  main- 
taining us  in  the  full  and  divine  integrity  of  the  position 
into  which  His  sacrifice  has  introduced  us.  "For  every 
high  priest  is  ordained  to  offer  gifts  and  sacrifices: 
wherefore  it  is  of  necessity  that  this  man  have  somewhat 
also  to  offer.  For  if  he  were  on  earth  he  should  not  be 
a  priest."  (Heb.  viii.  3,  4.) 

We  could  hardly  have  a  more  perfect  type  of  the 
resurrection  of  Christ  than  that  presented  in  ''the 
living  bird  let  loose  into  the  open  field."  It  was  not  let 
go  until  after  the  death  of  its  companion ;  for  the  two 
birds  typify  one  Christ,  in  two  stages  of  His  blessed 
work,  namely,  death  and  resurrection.  Ten  thousand 
birds  let  loose  w*ould  not  have  availed  for  the  leper.  It 
was  that  living  bird,  mounting  upward  into  the  open 
heavens,  bearing  upon  his  wing  the  significant  token  of 
accomplished  atonement — it  w-as  that  which  told  out  the 
great  fact  that  the  w'ork  w^as  done — the  ground  cleared, 
the  foundation  laid.  Thus  is  it  in  reference  to  our 
blessed  Lord  Jesus  Christ.  His  resurrection  declares 
the  glorious  triumph  of  redemption.  "  He  rose  again 
the  third  day  according  to  the  Scriptures."  "  He  was 
raised  again  for  our  justification."  It  is  this  that  sets 
the  burdened  heart  free,  and  liberates  the  s<:ruggling 
conscience.  The  Scriptures  assure  me  that  Jesus  was 
nailed  to  the  cross  under  the  weight  of  my  sins ;  but  the 
same  Scriptures  assure  me  that  He  rose  from  the  grave 
without  one  of  those  sins  upon  Him.  Nor  is  this  all. 
The  same  Scriptures  assure  me  that  all  who  put  their 
trust  in  Jesus  are  as  free  from  all  charge  of  guilt  as  He 
is;  that  there  is  no  more  wrath  or  condemnation  for 
tlicni  Ihan  for   Him;   that  thej^   arc   in  Him,  one  with 


CHAPTERS  XIII.,  XIV.  241: 

Him,  accepted  in  Him ;  co-quickened,  co-raised,  co- 
seated  with  Him.  Sucb  is  the  peace-giving  testimony 
of  the  Scriptures  of  truth — such,  the  record  of  God 
who  cannot  lie.  (See  Rom.  vi.  6 — 11;  viii.  1 — 4;  2 
Cor.  V.  21;  Eph.  ii.  5,  6;  Col.  ii.  10—15;  1  John  iv. 
17.) 

But  we  have  another  most  important  truth  set  before 
us  in  verse  6  of  our  chapter.  We  not  only  see  our  full 
deliverance  from  guilt  and  condemnation,  as  beautifully 
exhibited  in  the  living  bird  let  loose,  but  we  see  also  our 
en' .re  deliverance  from  all  the  attractions  of  earth  and 
all  the  influences  of  nature.  "The  scarlet"  would  be 
the  apt  expression  of  the  former,  while  "  the  cedar  wood 
and  hyssop  "  would  set  forth  the  latter.  The  cross  is 
the  end  of  all  this  world's  glory.  God  presents  it  as 
such,  and  the  believer  recognises  it  as  such.  "  God  for- 
bid that  I  should  glory,  save  in  the  cross  of  our  Lord 
Jesus  Christ,  whereby  the  world  is  crucified  unto  me, 
and  I  unto  the  world."  (Gal.  vi.  14.) 

Then,  as  to  the  "  cedar  wood  and  hyssop,"  they  pre- 
sent to  us,  as  it  Avere,  the  tw^o  extremes  of  nature's  wide 
range.  Solomon  "  spake  of  trees,  from  the  cedar  tree 
that  is  in  Lebanon  even  unto  the  hyssop  that  springeth 
.  out  of  the  wall."  (1  Kings  iv.  33.)  From  the  lofty 
cedar  which  crowns  the  sides  of  Lebanon,  down  to  the 
lowly  hyssop — the  wide  extremes  and  all  that  lies  be- 
tween— nature,  in  all  its  departments,  is  brought  under 
the  power  of  the  cross ;  so  that  the  believer  sees,  in  the 
death  of  Christ,  the  end  of  all  his  guilt,  the  end  of  all 
earth's  glory,  and  the  end  of  the  whole  system  of  nature 
— the  entire  old  creation.  And  with  what  is  he  to  be 
occupied  ?     With    Him    who  is   the    Antitype   of   that 


248  LEVITICUS. 

living  bird,  with  blood-stained  feathers,  ascending  into 
the  open  heavens.  Precious,  glorious,  soul-satisfying 
object !  A  risen,  ascended,  triumphant,  glorified  Christ, 
who  has  passed  into  the  heavens,  bearing  in  His  sacred 
Person  the  marks  of  an  accomplished  atonement.  It  is 
with  Him  we  have  to  do.  We  are  shut  up  to  Him: 
He  is  God's  exclusive  object.  He  is  the  centre  of 
heaven's  joy,  the  theme  of  angels'  song.  We  want  none , 
of  earth's  glory,  none  of  nature's  attractions.  We  can 
behold  them  all,  together  with  our  sin  and  guilt,  for  ever 
set  aside  by  the  death  of  Christ.  We  can  well  afford  to 
dispense  with  earth  and  nature,  inasmuch  as  we  have 
gotten,  instead  thereof,  "  the  unsearchable  riches  of 
Christ." 

"  And  he  shall  sprinkle  upon  him  that  is  to  be 
cleansed  from  the  leprosy,  seven  times,  and  shall  pro- 
nounce him  clean,  and  shall  let  the  bird  loose  into  the 
open  field."  The  more  deeply  we  ponder  over  the  con- 
tents of  chap.  xiii.  the  more  clearly  we  shall  see  how 
utterly  impossible  it  was  for  the  leper  to  do  aught 
towards  his  own  cleansing.  All  he  could  do  was  to 
*'  put  a  covering  upon  his  upper  lip;  "  and  all  he  could 
say  was,  "  Unclean,  unclean."  It  belonged  to  God,  and 
to  Him  alone,  to  devise  and  accomplish  a  work  whereby 
the  leprosy  could  be  perfectly  cleansed ;  and,  further,  it 
belonged  to  God,  and  to  Him  alone,  to  pronounce  the 
leper  "clean."  Hence  it  is  written,  "the  priest  shall 
sprinkle;"  and  "he  shall  pronounce  him  clean."  It  is 
not  said,  "  the  leper  shall  sprinkle,  and  pronounce,  or 
imagine  himself,  clean."  This  would  never  do.  God 
was  the  Judge — God  was  the  Healer — God  was  the 
Cleanser.     He    alone   knew    what  leprosy  was,  how  it 


CHAPTERS   Xin.,  XIV.  249 

could  be  put  away,  and  when  to  pronouuce  the  leper 
clean.  The  leper  might  have  gone  on  all  his  days 
covered  with  leprosy,  and  yet  be  wholly  ignorant  of 
what  was  wrong  with  him.  It  was  the  word  of  God — • 
the  Scriptures  of  truth — the  divine  Record,  that  declared 
the  full  truth  as  to  leprosy;  and  nothing  short  of  the 
selfsame  authority  could  pronounce  the  leper  clean,  and 
that,  moreover,  only,  on  the  solid  and  indisputable 
ground  of  death  and  resurrection.  There  is  the  most 
precious  connection  between  the  three  things  in  verse  7 : 
the  blood  is  sprinkled,  the  leper  pronounced  clean,  and 
the  living  bird  let  loose.  There  is  not  so  much  as  a 
single  syllable  about  what  the  leper  was  to  do,  to  say, 
to  think,  or  to  feel.  It  was  enough  that  he  was  a  leper; 
a  fully  revealed,  a  thoroughly  judged  leper,  covered  from 
head  to  foot.  This  sufficed  for  him  ;  all  the  rest  pertained 
to  God. 

It  is  of  all  importance,  for  the  anxious  incpiirer  after 
peace,  to  enter  into  the  truth  unfolded  in  this  branch  of 
our  subject.  So  many  are  tried  by  the  question  of  feel- 
ing, realizing,  and  appropriating,  instead  of  seeing,  as 
in  the  leper's  case,  that  the  sprinkling  of  the  blood  was 
as  independent  and  as  divine  as  the  shedding  of  it.  It 
is  not  said,  "  The  leper  shall  apply,  appropriate,  or 
realize,  and  then  he  shall  be  clean.''  By  no  means. 
The  plan  of  deliverance  was  divine ;  the  provision  of 
the  sacrifice  was  divine ;  the  shedding  of  the  blood  was 
divine :  the  record  as  to  the  result  was  divine  :  in  short, 
it  was  all  divine. 

It  js  not  that  we  should  undervalue  realization,  or,  to 
speak  more  correctly,  communion,  through  the  Ilo-y 
Ghost,  with  all  the  orecious  results  of  Christ's  work  for 


250  LEVITICUS. 

us.  Far  from  it:  we  shall  see,  presently,  the  place 
assigned  thereto,  in  the  divine  economy.  But  then,  we 
arc  no  more  saved  by  realization,  than  the  leper  was 
cleansed  by  it.  The  gospel,  by  which  we  are  saved,  is 
that  "  Christ  died  for  our  sins,  according  to  the  Scrip- 
tures; and  that  he  was  buried,  and  that  he  ro,><e  again 
the  third  day,  according  to  the  Scriptures."  There  is; 
nothing  about  realization  here.  No  doubt,  it  is  happy  to 
realize.  It  is  a  very  happy  thing  for  one,  who  was  just 
on  the  point  of  being  drowned,  to  realize  himself  in  a 
life-boat ;  but,  clearly,  he  is  saved  by  the  boat  and  not  by 
his  realization.  So  it  is  Avith  the  sinner  that  believes  on 
the  Lord  Jesus  Christ.  lie  is  saved  b}"  death  and 
resurrection.  Is  it  because  he  realizes  it  ?  No ;  but 
because  God  says  it.  It  is  "  according  to  the  ScHp- 
fures."  Christ  died  and  rose  again;  and,  on  that 
ground,  God  pronounces  him  clean. 

"No  condemnation,  0,  my  soul ! 
'  Tis  God  that  fip-:ak^  il,e  icord.'''' 

This  gives  immense  peace  to  the  soul.  I  have  to  do 
with  God's  plain  record,  which  nothing  can  ever  shake. 
That  record  has  reference  to  God's  own  work.  It  is  He 
Himself,  who  has  wrought  all  that  was  needful,  in  order 
to  my  being  pronounced  clean  in  His  sight.  My  pardon 
no  more  depends  upon  my  realii^ation  than  upon  any 
"works  of  righteousness  that  I  have  done;"  and  it  no 
more  depends  upon  my  works  of  righteousness  than  it 
does  upon  my  crimes.  In  a  word,  it  depends,  exclu- 
sively, upon  the  death  and  resurrection  of  Christ.  How 
do  I  know  it?  God  tells  me.  It  is  "according  to  the 
Scriptures." 


CHAPTKRS    XIIT  ,   XIV.  251 

There  are,  perhap?;,  few  th^n,iz:s  whieh  disclose  the 
deep-seated  h^gality  of  our  hearts,  more  sivikingly.  than 
this  oft-raised  qaestioii  of  reaUzation.  We  will  have 
in  something  of  self,  and  thus  so  sadly  mar  our  peace 
and  liberty  in  Christ.  It  is  mainly  because  of  this  that 
I  dwell,  at  such  length,  upon  the  beautiful  ordinance  of 
the  cleansing  of  the  leper,  and  especially  on  the  truth 
unfolded  in  chapter  xiv.  7.  It  was  the  priest  that 
sprinkled  the  blood ;  and  it  was  the  priest  that  pro- 
nounced the  leper  clean.  Thus  it  is  in  the  case  of  the 
sinner.  The  moment  he  is  on  his  true  ground,  the 
blood  of  Christ  and  the  word  of  God  apply  themselves 
without  any  further  question  or  difticuliy  whatever. 
But  the  moment  this  harassing  question  of  realization 
is  raised,  the  peace  is  disturbed,  the  heart  depressed, 
and  the  mind  bewildered.  The  more  thoroughly  I  get 
done  with  self,  and  become  occupied  with  Christ,  as 
presented  in  "the  Scriptures,"  the  more  settled  my 
peace  will  be.  If  the  leper  had  looked  at  himself,  when 
the  priest  pronounced  him  clean,  would  he  have  found 
any  basis  for  the  declaration  ?  Surely  not.  The  sprinkled 
blood  was  the  basis  of  the  divine  record,  and  not  any- 
thing in,  or  connected  with,  the  leper.  The  leper  was 
not  asked  how  he  feit,  or  what  he  thought.  He  was 
not  questioned  as  to  whether  he  had  a  deep  sense  of  the 
vileness  of  his  disease.  He  was  an  acknowledged  leoer; 
that  was  enough.  It  was  lor  such  an  one  the  blood 
was  shed;  and  that  blood  made  him  clean.  How  did  he 
know  this  ?  Was  it  because  he  felt  it  ?  No ;  but  be- 
cause the  priest,  on  God's  behalf,  and  by  His  authority, 
told  him  so.  The  leper  was  pronounced  clean  on  the 
very  same  ground  that  the  living   bird  was  set  loose. 


252  LEVITICUS 

The  same  blood  which  stained  the  feathers  of  that  living 
bird  was  sprinkled  upon  the  leper.  This  was  a  perfect 
settlement  of  the  whole  affair,  and  that,  too,  in  a  man- 
ner entirely  independent  of  the  leper,  the  leper's  thoughts, 
his  feelings,  and  his  realization.  Such  is  the  tj^pe.  And 
when  w^e  look  from  the  type  to  the  Antitype,  we  see 
that  our  blessed  Lord  Jesus  Christ  entered  heaven,  and 
laid  on  the  throne  of  God  the  eternal  record  of  an  ac- 
complished work,  in  virtue  of  which  the  believer  enters 
also.  This  is  a  most  glorious  truth,  divinely  calculated 
to  dispel  from  the  heart  of  the  anxious  inquirer  every 
doubt,  every  fear,  every  bewildering  thought,  and  every 
harassing  question.  A  risen  Christ  is  God's  exclusive 
object,  and  He  sees  every  believer  in  Hinl.  May  every 
awakened  soul  find  abiding  repose  in  this  emancipating 
trulh. 

'•  And  he  that  is  to  be  cleansed  shall  wash  his  clothes, 
and  shave  off  all  his  hair,  and  wash  himself  in  water, 
that  he  may  be  ciean :  and  after  that  he  shall  come  into 
the  camp,  and  shall  tarry  abroad  out  of  his  tent  sevea 
days."  (Ver.  8.)  The  leper,  being  pronounced  clean, 
can  begin  to  do  what  he  could  not  even  have  attempted 
to  do  before,  namely,  to  cleanse  himself,  cleanse  his 
habits,  shave  off  all  his  hair;  and,  having  done  so,  he  is 
privileged  to  take  his  place  in  the  camp — the  place  of 
ostensible,  recognized,  public  relationship  with  the  God 
of  Israel,  whose  presence  in  that  camp  it  was  which 
rendered  the  expulsion  of  the  leper  needful.  The  blood 
having  been  applied  in  its  expiating  virtue,  there  is  the 
washing  of  w^ater,  which  expresses  the  action  of  the 
word  on  the  character,  the  habits,  the  ^vays,  so  as  to 
render  the  person,  not  only  in  God's  view,  but  also  in 


OHAPTEUS    XIII.,   XIV.  253 

the  view  of  Ibu  congregation,  morally  antl  })i-actic'ally  fit 
for  a  place  in  the  public  assembly. 

Bat,  be  it  observed,  the  man,  though  sprinkled  with 
blood  and  washed  with  water,  and  thus  entitled  to  a 
position  in  the  public  assembly,  was  not  permitted  to 
enter  his  own  tent.  He  was  not  permitted  to  enter 
upon  the  full  enjoyment  of  those  private,  personal  privi- 
leges, which  belonged  to  his  own  peculiar  place  in  the 
camp.  In  other  words,  though  knowing-  redemption 
through  the  shed  and  sprinkled  blood,  and  owning  the 
word  as  the  rule,  according  to  which  his  person  and  all 
his  habits  should  be  cleansed  and  regulated,  he  had  yet 
to  be  brought,  in  the  ])ower  of  the  Spirit,  into  full,  in- 
telligent communion  with  his  own  special  place,  portion, 
and  privileges  in  Christ. 

I  speak  according  to  the  doctrine  of  the  type ;  and  I 
feel  it  to  be  of  importance  to  apprehend  the  truth  un- 
folded therein.  It  is  too  often  overlooked.  There  are 
many,  who  own  the  blood  of  Christ  as  the  alone  groun'd 
of  pardon,  and  the  word  of  God  as  that  whereby  alone 
their  habits,  ways,  and  associations  are  to  be  cleansed 
and  ordered,  who,  nevertheless,  are  far  from  entering,  by 
the  power  of  the  Holy  Ghost,  into  communion  with  the 
preciousness  and  excellency  of  that  One,  whose  blood 
has  put  away  their  sins,  and  whose  word  is  to  cleanse 
their  practical  habits.  The}-  are  in  the  place  of  ostensi- 
ble and  actual  relationship  ;  but  not  in  the  power  of  per- 
sonal communion.  It  is  perfectly  true,  that  all  believers 
are  in  Christ,  and,  as  such,  entitled  to  communion  with 
the  very  highest  truths.  Moreover,  they  have  the  Holy 
Ghost,  as  the  power  of  communion.     All  this  is  divinely 


254  hEVITlCLS. 

true ;  but,  then,  there  is  not  that  entire  setting  aside  of 
all  that  pertains  to  nature,  which  is  really  essential  to 
the  power  of  communion  with  Christ,  in  all  the  aspects 
of  His  character  and  work.  In  point  of  fact,  this  latter 
will  not  be  fully  known  to  any  until  "  the  eighth  day" — 
the  day  of  resurrection-glory,  when  we  shall  know  even 
as  we  are  known.  Then,  indeed,  each  one  for  himself, 
and  all  together,  shall  enter  into  the  full,  unhindered 
power  of  communion  with  Christ,  in  all  the  precious 
phases  of  His  Person,  and  features  of  His  character, 
unfolded  from  verse  10  to  20  of  our  chapter.  Such  is 
the  hope  set  before  us ;  but,  even  now,  in  proportion  as 
we  enter,  by  faith,  through  the  mighty  energy  of  the 
indwelling  Spirit,  into  the  death  of  nature  and  all  per- 
taining thereto,  we  can  feed  upon  and  rejoice  in  Christ 
as  the  portion  of  our  souls,  in  the  place  of  individual 
communion. 

%  "  But  it  shall  be  on  the  seventh  day,  that  he  shall 
shave  all  his  hair  off  his  head,  and  his  beard,  and  his 
eyebrows,  even  all  his  hair  he  shall  shave  off:  and  he 
shall  wash  his  clothes,  also  he  shall  wash  his  flesh  in 
water,  and  he  shall  be  clean."  (Yer.  9.)  Now,  it  is 
clear,  that  the  leper  was  just  as  clean,  in  God's  judg- 
ment, on  the  first  day,  when  the  blood  was  sprinkled 
upon  him,  in  its  sevenfold  or  perfect  efficacy,  as  he  was 
ron  the  seventh  day.  Wherein,  then,  was  the  difference? 
Not  in  his  actual  standing  and  condition,  but  in  his 
personal  intelligence  and  communion.  On  the  seventh 
day,  he  was  called  to  enter  into  the  full  and  complete 
abolition  of  all  that  pertained  to  natiu-e.  He  was 
called  to  apprehend  that,  not  merely  was  nature's 
leprosy  to  be  put  away,  but  nature's  ornaments — yea, 


CHAPTERS    XIII.,  XiV.  255 

all  that  was  natural — all  that  belonged  to  the  old  con- 
dition. 

It  is  one  thing  to  know,  as  a  doctrine,  that  God  sees 
my  nature  to  be  dead,  and  it  is  quite  another  thing  for 
me  to  "  reckon  "  myself  as  dead— to  put  ofif,  practically, 
the  old  man  and  his  deeds — to  mortify  my  members 
which  are  on  the  earth.  This,  probably,  is  what  many 
godly  persons  mean  when  the}^  speak  of  progressive 
sanctification.  They  mean  a  right  thing,  though  they 
do  not  put  it  exactly  as  the  Scriptures  do.  The  leper 
was  pronounced  clean,  the  moment  the  blood  was 
sprinkled  upon  him ;  and  yet  he  had  to  cleanse  himself. 
How  was  this  ?  In  the  former  case,  he  was  clean,  in 
the  judgment  of  God ;  in  the  latter,  he  was  to  be  clean 
practicatly,  in  his  own  personal  intelligence,  and  in  his 
manifested  character.  Thus  it  is  with  the  believer.  He 
is,  as  one  with  Christ,  "washed,  sanctified,  and  justi- 
fied"— "accepted" — "complete."  (1  Cor.  vi.  II;  Eph. 
i.  6 ;  Col.  ii.  10.)  Such  is  his  unalterable  standing 
and  condition  before  God.  He  is  as  perfectly  sanctified 
as  he  is  justified,  for  Christ  is  the  measure  of  both  the 
one  and  the  other,  according  to  God's  judgment  and 
view  of  the  case.  But,  then,  the  believer's  apprehension 
of  all  this,  in  his  own  soul,  and  his  exhibition  thereof  in 
his  habits  and  ways,  open  up  quite  another  line  of 
things.  Hence  it  is  we  read,  "  Having  therefore  these 
promises,  dearly  beloved,  let  us  cleanse  ourselves  from 
all  filthiness  of  the  flesh  and  spirit,  perfecting  holiness  in 
the  fear  of  God."  (2  Cor.  vii.  1.)  It  is  because  Christ 
has  cleansed  us  by  His  precious  blood  that  therefore  we 
are  called  to  "  cleanse  ourselves  "  by  the  application  of 
the  word,  through  the  Spirit.     "This  is  he  that  came 


25G  LEVITICUS, 

by  water  and  blood,  Jesus  Christ;  not  by  water  only, 
but  by  water  and  blood.  And  it  is  the  Spirit  that 
bcareth  witness,  because  the  Spirit  is  truth.  For  there 
are  three  that  bear  record,  the  Spirit,  and  the  water,  and 
the  blood:  and  these  three  agree  in  one."  (1  John  v. 
6 — 8.)  Here  we  have  atonement  by  the  blood,  clean- 
sing by  the  word,  and  power  by  the  Sph'it,  all  founded 
upon  the  death  of  Christ,  and  all  vividly  foreshadowed 
in  the  ordinances  connected  with  the  cleansing  of  the 
leper. 

"  And  on  the  eighth  day  he  shall  take  two  he  lambs 
without  blemish,  and  one  ewe  lamb  of  the  fu'st  year 
without  blemish,  and  three  tenth  deals  of  fme  (lour  for  a 
meat  offering,  mingled  with  oil,  and  one  log  of  oil.  And 
the  priest  that  maketh  him  dean  shall  present  the  man 
that  is  to  be  made  clean,  and  those  things,  before  the 
Lord,  at  the  door  of  the  tabernacle  of  the  congregation. 
And  the  priest  shall  take  one  he  lamb,  and  offer  him  for 
a  trespass  offering,  and  th(^  log  > of  oil,  and  wave  them 
for  a  wave  offering  before  the  Lord."  (Yer.  10 — 12.) 
The  entire  range  of  offerings  is  hero  introduced ;  but  it  is 
the  trespass  offering  which  is  iirst  killed,  inasmuch  as 
the  leper  is  viewed  as  an  actual  trespasser.  This  is  true 
in  every  case.  As  those,  who  have  trespassed  against 
God,  we  need  Christ  as  the  one  who  atoned,  on  the 
cross,  for  those  tr<*spasses.  "Himself  bare  our  i^ins  in 
his  own  body  on  the  tree."  The  first  view^  which  the 
sinner  gets  of  Christ  is  as  the  Antitype  of  the  trespass 
oliering. 

"  And  the  priest  shall  take  some  of  the  blood  of  the 
trespass  offering,  and  the  priest  shall  put  it  upon  the 
tip  of  the  right  ear  of  him  that  is  to  be  cleansed,  and 


CHAPTERS    XIII.,   XIV.  257 

upon  the  thumb  of  his  right  hand,  and  upon  the  great 
toe  of  his  right  foot."  "  The  ear  " — that  guiUy  member 
which  hM  so  frequently  proved  a  channel  of  communi- 
cation for  vanity,  folly,  and  even  uncleanness — that  ear 
must  be  cleansed  by  the  blood  of  the  trespass  offering. 
Thus  all  the  guilt,  which  I  have  ever  contracted  by  that 
member,  is  forgiven  according  to  God's  estimate  of  the 
blood  of  Christ,  "  Tlie  right  hand,^''  which  had,  so 
frequently,  been  stretched  forth  for  the  execution  of 
deeds  of  vanit}^,  folly,  and  even  uncleanness,  must  be 
cleansed  by  the  blood  of  the  trespass  offering.  Thus  all 
the  guilt,  which  I  have  ever  contracted  by  that  member, 
is  forgiven,  according  to  God's  estimate  of  the  blood  of 
Christ.  "  The  foof,''^  which  had  so  often  run  in  the 
way  of  vanity,  folly,  and  even  uncleanness,  must  now 
be  cleansed  by  the  blood  of  the  trespass  offering,  so 
that  all  the  guilt,  which  I  have  ever  contracted  by 
that  member,  is  forgiven,  according  to  God's  estimate 
of  the  blood  of  Christ.  Yes ;  all,  all,  all  is  forgiven — 
all  is  cancelled — all  forgotten — all  sunk  as  lead  in  the 
mighty  waters  of  eternal  oblivion.  Who  shall  bring 
it  up  again?  Shall  angel,  man,  or  devil,  be  able  to 
plunge  into  those  unfathomed  and  unfathomable  waters, 
to  bring  up  from  thence  those  trespasses  of  "foot," 
"hand,"  or  "ear,"  which  redeeming  love  has  cast 
thereinto?  Oh!  no;  blessed  be  God,  they  are  gone, 
and  gone  for  ever.  I  am  better  ofi^  by  far,  than  if 
Adam  had  never  sinned.  Precious  truth!  To  be 
washed  in  the  blood  is  better  far  than  to  be  clothed  in 
innocency. 

But  God  could  not  rest  satisfied  with  the  mere  blot- 
ting out  of  trespasses,  by  the  atoning  blood  of  Jesus. 

Q 


258  LEVITICUS, 

This,  in  itself,  is  a  great  thing ;  but  there  is  something 
greater  still. 

"And  the  priest  shall  take  some  of  the  log  of  oil,  and 
pour  it  into  the  palm  of  his  own  left  hand :  and  the 
priest  shall  dip  his  right  finger  in  the  oil  that  is  in  his 
left  hand,  and  shall  sprinkle  of  the  oil  with  his  finger 
seven  times  before  the  Lord.  And  of  the  rest  of  the 
oil  that  is  in  his  hand  shall  the  priest  put  upon  the  tip 
of  the  right  ear  of  him  that  is  to  be  cleansed,  and  upon 
the  thumb  of  his  right  hand,  and  upon  the  great  toe  of 
his  right  foot,  upon  the  blood  of  the  trespass  offer- 
ing; and  the  remnant  of  the  oil  that  is  in  the  priest's 
hand,  he  shall  pour  upon  the  head  of  him  that  is  to  be 
cleansed;  and  the  priest  shall  make  an  atonement  for 
him  before  the  Lord."  (Ver,  15 — 18.)  Thus,  not  only 
are  our  members  cleansed  by  the  blood  of  Christ,  but 
also  consecrated  to  God,  in  the  power  of  the  Spirit. 
God's  work  is  not  only  negative,  but  positive.  The  ear 
is  no  longer  to  be  the  vehicle  for  communicating  defile- 
ment, but  to  be  "  swift  to  hear"  the  voice  of  the  Good 
Shepherd.  The  hand  is  no  longer  to  be  used  as  the 
instrument  of  unrighteousness," but  to  be  stretched  forth 
in  acts  of  righteousness,  grace,  and  true  holiness.  The 
foot  is  no  longer  to  tread  in  folly's  paths,  but  to  run  in 
the  way  of  God's  holy  commandments.  And,  finally, 
the  whole  man  is  to  be  dedicated  to  God  in  the  energy 
of  the  Holy  Ghost. 

It  is,  deeply  interesting  to  sec  that  "  the  oil  "  was  put 
"  upon  the  blood  of  the  trespass  offering."  The  blood 
of  Christ  is  the  divine  basis  of  the  operations  of  the 
Jloly  Ghost.  The  blood  and  the  oil  go  together.  As 
siiuiers  we  could  know  nothing  of  the  latter  save  on  the 


CHAPTERS   XIIL,  XIV.  259 

ground  of  the  former.  The  oil  could  not  have  been 
put  upon  the  leper  until  the  blood  of  the  trespass  offer- 
ing had  first  been  applied.  "  In  whom  also,  after  that 
ye  believed,  ye  were  sealed  with  that  Holy  Spirit  of 
promise."  The  divine  accuracy  of  the  type  evokes  the 
admiration  of  the  renewed  mind.  The  more  closely  we 
scrutinize  it — the  more  of  the  light  of  Scripture  we 
concentrate  upon  it — the  more  its  beauty,  force,  and 
precision,  are  perceived  and  enjoyed.  All,  as  might 
justly  be  expected,  is  in  the  most  lovely  harmony  with 
the  entire  analogy  of  the  word  of  God.  There  is  no 
need  for  8,ny  effort  of  the  mind.  Take  Christ  as  the 
key  to  unlock  the  rich  treasury  of  the  types ;  explore 
the  precious  contents  by  the  light  of  Inspiration's 
heavenly  lamp;  let  the  Holy  Ghost  be  your  interpreter; 
and  you  cannot  fail  to  be  edified,  enlightened,  and 
blessed. 

"And  the  priest  shall  offer  the  sin  offering,  and  make 
an  atonement  for  him  that  is  to  be  cleansed  from  his 
uncleanness."  Here  we  have  a  type  of  Christ,  not 
only  as  the  bearer  of  our  trespasses,  but  also  as  the  One, 
who  made  an  end  of  sin,  root  and  branch ;  the  One,  who 
destroyed  the  entire  system  of  sin — ''  The  Lamb  of  God, 
who  taketh  away  the  sin  of  the  world."  "The  propi- 
tiation for  the  whole  world."  As  the  trespass  offering, 
Christ  put  away  all  my  trespasses.  As  the  sin  offering. 
He  met  the  great  root  from  whence  those  trespasses 
emanated.  He  met  all ;  but  it  is  as  the  trespass  offer- 
ing I  first  know  Plim,  because  it  is  as  such  I  first  need 
Him.  .  It  is  the  "conscience  of  sins"  that  first  troubles 
me.  This  is  divinely  met  by  my  precious  Trespass 
Offering.     Then,  as  I  get  on,  I  find  that  all  these  sins 


260  LEVITICUS. 

had  a  root,  a  parent  stem,  and  that  root  or  stem  I  find 
within  me.  This,  likewise,  is  divinely  met  by  my  pre- 
cious Sin  Offering.  The  order,  as  presented  in  the  leper's 
case,  is  perfect.  It  is  precisely  the  order  which  we  can 
trace  in  the  actual  experience  of  every  soul.  The  tres- 
pass offering  comes  first,  and  then  the  sin  offering. 

"And  afterward  he  shall  kill  the  burnt  offering." 
This  offering  presents  the  highest  possible  aspect  of  the 
death  of  Christ.  It  is  Christ  offering  Himself  without 
spot  to  God,  without  special  reference  to  either  tres- 
passes or  sin.  It  is  Christ  in  voluntary  devotedness, 
walking  to  the  cross,  and  there  offering  Himself  as  a 
sweet  savor  to  God. 

"And  the  priest  shall  offer  the  burnt  offering  and  the 
meat  offering  upon  the  altar :  and  the  priest  shall  make 
an  atonement  for  him,  and  he  shall  be  clean."  (Ver.  20.) 
The  meat  offering  typifies  "the  man  Christ  Jesus"  in 
His  perfect  human  life.  It  is  intimately  associated,  in 
the  case  of  the  cleansed  leper,  with  the  burnt  offering ; 
and  so  it  is  in  the  experience  of  every  saved  sinner.  It 
is  when  we  know  our  trespasses  are  forgiven,  and  the 
root  or  principle  of  sin  judged,  that  we  can,  according 
to  our  measure,  by  the  power  of  the  Spirit,  enjoy  com- 
munion with  God  about  that  blessed  One,  who  lived  o, 
perfect  human  life,  down  here,  and  then  offered  Himself 
without  spot  to  God  on  the  cross.  Thus,  the  four 
classes  of  offerings  are  brought  before  us  in  their  divine 
order,  in  the  cleansing  of  the  leper — namely,  the  trespass 
offering,  the  sin  offering,  the  burnt  offering,  and  the  meat 
offering,  each  exhibiting  its  own  specific  a.spect  of  our 
61essed  Lord  Jesus  Christ. 

Here  closes  the  record  of  the  Lord's  dealings  with 


CILVPTERS  xiir.,  XIV.  261 

th'j  leprous  man;  and,  oh!  what  a  marvellous  record  it 
igl  What  an  unfolding  of  the  exceeding  hatefulness 
of  sin,  the  grace  and  holiness  of  God,  the  preciousness 
of  Christ's  Person,  and  the  efficacy  of  His  work! 
Nothing  can  be  more  interesting  than  to  mark  the  foot- 
prints of  divine  grace  forth  from  the  hallowed  precincts 
of  the  sanctuary,  to  the  defiled  place  where  the  leper 
stood,  with  bare  head,  covered  lip,  and  rent  garments. 
God  visited  the  leper  where  he  was ;  but  He  did  not 
leave  him  there.  He  w^ent  forth  prepared  to  accomplish 
a  work,  in  virtue  of  which  he  could  bring  the  leper 
into  a  higher  place,  and  higher  communion  than  ever 
he  had  known  before.  On  the  ground  of  this  work,  the 
leper  was  conducted  from  his  place  of  defilement  and 
lonehness  to  the  very  door  of  the  tabernacle  of  the  con- 
gregation, the  priestly  place,  to  enjoy  priestly  privileges, 
(Comp.  Exod.  xxix.  20,  21,  32.)  How  could  he  ever 
have  climbed  to  such  an  elevation?  Impossible!  For 
aught  he  could  do,  he  might  have  languished  and  died 
in  his  leprosy,  had  not  the  sovereign  grace  of  the  God 
of  Israel  stooped  to  lift  him  from  the  dunghill,  to  set 
him  among  the  princes  of  His  people.  If  ever  there 
was  a  case  in  w^hich  the  question  of  human  effort, 
human  merit,  and  human  righteousness,  could  be  fully 
tried  and  perfectly  settled,  the  leper  is,  unquestionably, 
that  case.  Indeed  it  were  a  sad  loss  of  time  to  discuss 
such  a  question  in  the  presence  of  such  a  case.  It  must 
be  obvious,  to  the  most  cursory  reader,  that  nought  but 
free  grace,  reigning  through  righteousness,  could  meet 
the  leper's  condition  and  the  leper's  need.  And  how 
gloriously  and  triumphantly  did  that  grace  act!  It 
travelled  down   into  the  deepest   depths,  that  it  might 


262  LEVITICUS. 

raise  the  leper  to  the  loftiest  heights.  See  what  the 
leper  lost,  and  see  what  he  gained !  He  lost  all  that 
pertained  to  nature,  and  he  gained  the  blood  of  atone- 
ment and  the  grace  of  the  Spirit.  I  mean  typically. 
Truly,  he  was  a  gainer,  to  an  incalculable  amount.  He 
was  infinitely  better  off  than  if  he  had  never  been 
thrust  forth  from  the  camp.  Such  is  the  grace  of  God ! 
Such  the  power  and  value,  the  virtue  and  efficacy,  of  the 
blood  of  Jesus ! 

How  forcibly  does  all  this  remind  us  of  the  prodigal, 
in  Luke  xv. !  In  him,  too,  leprosy  had  wrought  and 
risen  to  a  head.  He  had  been  afar  off  in  the  defiled 
place,  where  his  own  sins  and  the  intense  selfishness  of 
the  far  country  had  created  a  solitude  around  him. 
But,  blessed  for  ever  be  a  Father's  deep  and  tender  love, 
we  know  how  it  ended.  The  prodigal  found  a  higher 
place,  and  tasted  higher  communion  than  ever  he  had 
known  before.  "The  fatted  calf"  had  never  been  slain 
for  him  before.  "  The  best  robe  "  had  never  been  on 
him  before.  And  how  was  this  ?  Was  it  a  question  of 
the  prodigal's  merit  ?  Oh  !  no ;  it  was  simply  a  question 
of  the  Father's  love. 

Dear  reader,  let  me  ask,  can  you  ponder  over  the 
record  of  God's  dealings  with  the  leper,  in  Leviticus 
xiv.,  or  the  Father's  dealings  with  the  prodigal,  in  Luke 
XV.,  and  not  have  an  enlarged  sense  of  the  love  that 
dwells  in  the  bosom  of  God,  that  flows  through  the 
Person  and  work  of  Christ,  that  is  recorded  in  the  Scrip- 
tures of  truth,  and  brought  home  to  the  heart  by  the 
Holy  Ghost?  Lord  grant  us  a  deeper  and  more  abiding 
fellov.^ship  with  Himself! 

From   verse   21    to  32  we   have   'the   law  of  him  in 


CHAPTERS    XTII.,  XIV.  2G3 

whom  is  ihe  plague  of  leprosy,  whose  hand  is  not  able 
to  get  that  which  pertaineth  to  his  cleansing."  This 
refers  to  the  sacrifices  of  "the  eighth  day,"  and  not  to 
the  ''  two  birds  alive  and  clean."  These  latter  could  not 
be  dispensed  with  in  any  case,  because  they  set  forth 
the  death  and  resurrection  of  Christ  as  the  alone  ground 
on  which  God  can  receive  a  sinner  back  to  Himself 
On  the  other  hand,  the  sacrifices  of  "  the  eighth  day," 
being  connected  with  the  soul's  communion,  must,  in 
some  degree,  be  affected  by  the  measure  of  the  soul's 
apprehension.  But,  whatever  that  measure  may  be, 
the  grace  of  God  can  meet  it  with  those  peculiarly- 
touching  words,  ''such  as  he  is  able  to  get.''^  And,  not 
only  so,  but  '*  the  two  turtle  doves  "  conferred  the  same 
privileges  on  the  "poor,"  as  the  two  lambs  conferred 
upon  the  rich,  inasmuch  as  both  the  one  and  the  other 
pointed  to  "  the  precious  blood  of  Christ,"  which  is  of 
infinite,  changeless,  and  eternal  efiicacy  in  the  judgment 
of  God.  All  stand  before  God  on  the  ground  of  death 
and  resurrection.  All  are  brought  into  the  same  place 
of  nearness ;  but  all  do  not  enjoy  the  same  measure  of 
communion — all  have  not  the  same  measure  of  appre- 
hension of  the  preciousness  of  Christ  in  all  the  aspects 
of  His  work.  They  might,  if  they  would;  but  they 
allow  themselves  to  be  hindered,  in  various  ways. 
^ Earth  and  nature,  with  their  respective  influences,  act 
prejudicially.  The  Spirit  is  grieved,  and  Christ  is  not 
enjoyed  as  He  might  be.  It  is  utterly  vain  to  expect 
that,  if  we  are  living  in  the  region  of  nature,  we  can  be 
feeding  upon  Christ.  No  ;  there  must  be  self  emptiness, 
self-denial,  self-judgment,  if  we  would  habitually  feed 
upon  Christ.     It  is  not  a  question  of  salvation.     It  is 


264  LF.vrricua. 

not  a  question  of  the  leper  introduced  into  the  camp— 
the  i)lacc  of  recognized  relationship.  By  no  means.  It 
is  only  a  question  of  the  soul's  communion,  of  its  enjoy- 
ment of  Christ.  As  to  this,  the  largest  measure  hes 
open  to  us.  We  may  have  communion  with  the  very 
highest  truths;  but,  if  our  measure  be  small,  the  unup- 
braiding  grace  of  our  Father's  heart  breathes  in  the 
sweet  words,  ''such  as  he  is  able  to  gety  The  title  of 
ail  is  the  same,  however  our  capacity  may  vary;  and, 
blessed  bo  God,  when  we  get  into  His  presence,  all  the 
desires  of  the  new  nature,  in  their  utmost  intensity,  are 
satisfied;  all  the  powers  of  the  new  nature,  in  their 
fullest  range,  arc  occupied.  May  we  prove  these  things 
in  our  soul's  happy  experience,  day  by  day  I 

We  shall  close  this  section  with  a  brief  reference  to 
the  subject  of  leprosy  in  a  house. 

III.  The  reader  will  observe,  that  a  case  of  leprosy, 
in  a  person,  or  in  a  garment,  might  occur  in  the  wilder- 
ness ;  but,  in  the  matter  of  a  house,  it  was,  of  necessity, 
confined  to  the  land  of  Canaan.  "When  ye  be  come 
into  the  land  of  Canaan,  which  I  give  to  you  for  a 
possession,  and  I  put  the  plague  of  lepros}^  in  a  house 

of  the  land  of  your  possession, then  the  priest 

shall  command  that  they  empty  the  house,  before  the 
priest  go  into  it  to  see  the  plague,  that  all  that  is  in 
the  house  be  not  made  unclean ;  and  afterward  the  priest 
sliall  go  in  to  see  the  house.  And  he  shall  look  on  the 
p'ague ;  and,  behold,  if  the  plague  be  in  the  walls  of  the 
house  with  hollow  strakes,  greenish  or  reddish,  which  in 
sight  are  lower  than  the  wall ;  then  the  priest  shall  go 
out  of  the  house  to  the  door  of  the  house,  and  shut  up 
the  house  seven  davs." 


CHAPTERS   Xiri.,  XTV.  265 

Looking  at  the  house  as  the  type  of  an  assembly,  we 
have  some  weighty  principles  presented  to  us  as  to  the 
divine  method  of  dealing  with  moral  evil,  or  suspicion 
of  evil,  in  a  congregation.  We  observe  the  same  holy 
calmness  and  perfect  patience  with  respect  to  the  house, 
as  we  have  already  seen,  in  reference  to  the  person  or 
the  garment.  There  was  no  haste,  and  no  indifference, 
either  as  regards  the  house,  the  garment,  or  the  indi- 
vidual. The  man  who  had  an  interest  in  the  house  wasl 
not  to  treat  with  indifference  any  suspicious  symptoms 
appearing  in  the  wall  thereof;  neither  was  he  to  pro- 
nounce judgment  himself  upon  such  symptoms.  It 
belonged  to  the  priest  to  investigate  and  to  judge.  The 
moment  that  aught  of  a  questionable  nature  made  its 
appearance,  the  priest  assumed  a  judicial  attitude  with 
respect  to  the  house.  The  house  was  under  judgment, 
though  not  condemned.  The  perfect  period  w^as  to  be. 
allowed  to  run  its  course,  ere  any  decision  could  be 
arrived  at.  The  symptoms  might  prove  to  be  merely 
superficial,  in  which  case  there  would  be  no  demand  for 
any  action  whatever 

''  And  the  priest  shall  come  again  the  seveiiDi  day, 
and  shall  look :  and,  behold,  if  the  plague  be  spread  in 
the  walls  of  the  house,  then  the  priest  shall  command 
that  they  take  away  the  stones  in  which  the  plague  is, 
and  they  shall  cast  them  into  an  unclean  place  without 
the  city."  The  whole  house  was  not  to  be  condemned. 
The  removal  of  the  leprous  stones  was  first  to  be  tried. 

"  And  if  the  plague  come  again,  and  break  out  in  the 

house,   after  that  he   hath  taken  away  the  stones,  and 

after  that  he  hath  scraped  the  house,  and  after  that  it  is 

plastered ;  then  the  priest  shall  come  and  look ;  and,  be- 

33 


2tjG  LKVITTOrS. 

hold,  if  the  plague  be  spread  in  the  house,  it  is  a  fretting 
leprosy  in  the  house  :  it  is  unclean.  And  he  shall  break 
down  the  house,  the  stones  of  it,  and  the  timber  thereof, 
and  all  the  mortar  of  the  house ;  and  he  shall  carry  them 
forth  out  of  the  city  into  an  unclean  place."  The  case 
was  hopeless,  the  evil  irremediable,  the  whole  building 
was  annihilated. 

"Moreover,  he  that  goelh  into  the  house  all  the  while 
that  it  is  shut  up  shall  ))e  unclean  until  the  even.  And 
he  that  licth  in  the  house  shall  wash  his  clothes ;  and  he 
that  eateth  in  the  house  shall  wash  his  clothes."  This 
is  a  solemn  truth.  Contact  defiles !  Let  us  remember, 
this.  It  was  a  principle  largely  inculcated  under  the 
Levltical  economy ;  and,  surely,  it  is  not  less  applicable 
now. 

"And  if  the  priest  shall  come  in.  and  look  upon  it, 
and,  behold,  the  plague  hath  not  spread  in  the  house, 
after  the  house  was  plastered ;  then  the  priest  shall 
pronounce  the  house  clean,  because  the  plague  is 
healed."  The  removal  of  the  defiled  stones,  &c.,  had 
arrested  the  progress  of  the  evil,  and  rendered  all  further 
judgment  needless.  The  house  was  no  longer  to  be 
viewed  as  iji  a  judicial  })lace ;  but,  being  cleansed  by 
the  application  of  the  blood,  it  was  again  fit  for  occupa- 
tion. 

And,  now,  as  to  the  moral  of  all  this.  It  is,  at  once, 
interesting,  solenm,  and  practical.  Ijook,  for  example, 
at  the  church  at  Gorinth.  It  was  a  spiritual  house, 
composed  of  spiritual  stones;  but,  alas!  the  eagle  eye 
of  the  apostle  discerned  upon  its  walls  certain  S3^mptoms 
of  a,  most  suspicious  nature.  AVas  he  indifferent? 
Surely    not.       lie   had    imbibe(l    far   too    much    of    the 


CHAPTERS   XIII.,  XIV.  26*? 

spirit  of  the  Master  of  the  house  to  admit,  for  one 
moment,  of  any  such  thing.  But  he  was  no  more  hasty 
than  indifferent.  He  commanded  the  leprous  stone  to 
be  removed,  and  gave  the  house  a  thorough  scraping. 
Having  acted  thus  faiti*ful]y,  he  patiently  awaited  the 
result.  And  what  was  that  result  ?  All  that  the  heart- 
could  desire.  "Nevertheless,  God,  that  comforteth 
those  that  are  cast  down,  comforted  us  by  the  coming 
of  Titus ;  and  not  by  his  coming  only,  but  by  the  con- 
solation wherewith  he  was  comforted  in  you,  when  he 
told  us  3-our  earnest  desire,  your  mourning,  your  fervent 

mind  tow^ard  me ;  so  that  I  rejoiced  the  more ^  . 

In  all  things  ye  have  approved  yourselves  to  be  clear  in 
this  matter.''^  (Comp.  1  Cor.  v.  with  2  Cor.  vii.  11.) 
This  is  a  lovely  instance.  The  zealous  care  of  the  apostle 
was  amply  rewarded ;  the  plague  was  stayed,  and  the 
assembly  delivered  from  the  defiling  influence  of  unjudged 
moral  evil. 

Take  another  solemn  example.  "  And  to  the  angel 
of  the  church  in  Pergamos  write  :  These  thing  saith 
he  that  hath  the  sharp  sword  with  two  edges  ;  I  know 
thy  works,  and  where  thou  dwellest,  even  where  Satan's 
seat  is ;  and  thou  boldest  fast  my  name,  and  hast  not 
denied  my  faith,  even  in  those  days  wherein  Antipas 
was  my  faithful  martyr,  who  was  slain  among  you, 
where  Satan  dwelleth.  But  I  have  a  few  things  against 
thee,  because  thou  hast  there  them  that  hold  the 
doctrine  of  Balaam,  who  taught  Balak  to  cast  a  stum- 
bling block  before  the  children  of  Israel,  to  eat  things 
sacrificed  unto  idols,  and  to  commit  fornication.  So 
hast  thou  also  them  that  hold  the  doctrine  of  the  Nico- 
laitanes,  which  thing   I   hate.     Repent ;   or  else   I   will 


2G8  LEVITICUS. 

come  unto  thee  quickly,  and  wil]  fight  against  them  with 
the  sword  of  my  mouth."  (Rev.  ii.  12 — 16.)  Here 
the  divine  Priest  stands  in  a  judicial  attitude  with 
respect  to  His  house  at  Pergamos.  He  could  not  be 
indifferent  to  symptoms  so  alarming ;,  but  He  patiently 
and  graciously  gives  time  to  repent.  If  reproof,  warn- 
ing, and  discipline,  prove  unavailing,  judgment  must 
take  its  course. 

These  things  are  full  of  practical  teaching  as  to  the 
doctrine  of  the  asseiubly.  The  seven  churches  of  Asia 
afford  various  striking  illustrations  of  the  house  under 
priestly  judgment.  We  should  yjonder  them  deeply  and 
prayerfully.  They  are  of  immense  value.  We  should 
never  sit  down,  at  ease,  so  long  as  aught  of  a  suspicious 
nature  is  making  its  appearance  in  the  assembly.  We 
may  be  tempted  to  say,  "It  is  none  of  my  business;" 
but  it  is  the  business  of  every  one  who  loves  the  Master 
of  the  house  to  have  a  jealous,  godly  care  for  the  purity 
of  that  house;  and  if  we  shrink  from  the  due  exercise  of 
this  care,  it  will  not  be  for  our  honor  or  profit,  in  the 
day  of  the  Lord. 

I  shall  not  pursue  this  subject  any  further  in  these 
pages ;  and  shall  merely,  remark,  in  closing  this  section, 
that  I  do  not  doubt,  in  the  least,  that  this  M'hole  subject 
of  leprosy  has  a  great  dispensational  bearing,  not  only 
upon  the  house  of  Israel,  but  also  upon  the  professing 
church. 


CHAPTER   XV.  269 


CHAPTER  XV. 


This  chapter  treats  of  a  variety  of  ceremonial  anclcan- 
hesses  of  a  much  less  serious  nature  than  leprosy.  This 
latter  would  seem  to  be  presented  as  the  expression  of 
the  deep-seated  energy  of  nature's  evil ;  whereas,  chap. 
XV.  details  a  number  of  things  which  are  merely  un- 
avoidable infirmities,  but  which,  as  being,  in  any  meas- 
ure the  outflow  of  nature,  were  defiling,  and  needed 
the  provisions  of  divine  grace.  The  divine  presence  in 
the  assembly  demanded  a  high  order  of  holiness  and 
moral  purity.  Every  movement  of  nature  had  to  be 
counteracted.  Even  things  which,  so  far  as  man  was 
concerned,  might  seem  to  be  unavoidable  weaknesses, 
had  a  defihng  influence,  and  required  cleansing,  because 
Jehovah  was  in  the  camp.  Nothing  offensive,  nothing 
unsightly,  nothing  in  any  way  uncomely,  sliould  be  suf- 
fered within  the  pure,  unsullied  and  sacred  precincts  of 
the  presence  of  the  God  of  Israel.  The  uncircumcised 
nations  around  would  have  understood  nothing  of  such 
holy  ordinances ;  but  Jehovah  would  have  Israel  holy, 
because  He  was  Israel's  God.  If  they  were  to  be  privi- 
leged and  distinguished  by  having  the  presence  of  a  holy 
God,  they  would  need  to  be  a  holy  people. 

Nothing  can  be  more  calculated  to  elicit  the  soul's 
admiration  than  the  jealous  care  of  Jehovah  over  all  the 
habits  and  practices  of  His  people.  At  home  and 
abroad,  asleep  and  awake,  by  day  and  by  night,  He 
guarded  them.     He  attended  to  their  food,  lie  attended 


270  LEVITICUS. 

to  their  clothing,  He  attended  to  their  most  minute  and 
private  concerns.  If  some  trifling  spot  appeared  upon 
the  person,  it  had  to  be  instantly  and  carefully  looked 
into.  In  a  word,  nothing  was  overlooked  which  could, 
in  any  wise,  affect  the  well-being  or  purity  of  those 
with  whom  Jehovah  had  associated  Himself,  and  in 
whose  midst  He  dwelt.  He  took  an  interest  in  their 
most  trivial  affairs.  He  carefully  attended  to  every- 
thing connected  with  them,  whether  publicly,  socially, 
or  privately. 

This,  to  an  uncircumcised  person,  would  have  proved 
an  intolerable  burden.  For  such  an  one  to  have  a  God 
of  infinite  holiness  about  his  path,  by  day,  and  about 
his  bed,  by  night,  would  have  involved  an  amount  of 
restraint  beyond  all  power  of  endurance ;  but  to  a  true 
lover  of  holiness,  a  lover  of  God,  nothing  could  be  more 
delightful.  Such  an  one  rejoices  in  the  sweet  assurance 
that  God  is  always  near;  and  he  delights  in  the  holiness 
which  is,  at  once,  demanded  and  secured  by  the  presence 
of  God. 

Reader,  say,  is  it  thus  with  you  ?  Do  5^ou  love  the 
divine  presence  and  the  holiness  which  that  presence 
demands?  Are  you  indulging  in  anything  incompati- 
l)le  with  the  holiness  of  God's  presence  ?  Are  your 
hab'.ts  of  thought,  feeling,  and  action,  such  as  comport 
with  the  purity  and  elevation  of  the  sanctuary  ?  Re- 
member, when  you  read  this  fifteenth  chapter  of  Leviti- 
cus, that  it  was  written  for  j^our  learning.  You  are  to 
read  it  in  the  Spirit,  for  to  you  it  has  a  spiritual  applica- 
tion. To  read  it  in  an}^  other  way  is  to  wrest  it  to  your 
own  dei^truction,  or,  to  use  a  ceremonial  phrase,  "to 
Recthc  a  l:'il  in  its  mother's  milk." 


CHAPTER    XV.  271 

Do  you  ask,  "  What  am  I  to  learn  from  such  a  section 
of  Scripture?  What  is  its  application  to  me?"  In 
the  first  place,  let  me  ask,  do  you  not  admit  that  it  was 
written  for  your  learning?  This,  I  imagine,  you  will 
not  question,  seeing  the  inspired  apostle  so  expressly 
declares  that  "  whatsoever  things  were  written  aforetime 
were  written  for  our  learning."  (Rom.  xv.  4.)  Many 
seem  to  forget  this  important  statement,  at  least,  in  so 
far  as  the  Book  of  Leviticus  is  concerned.  They  cannot 
conceive  it  possible,  that  they  are  to  learn  aught  from 
tlje  rites  and  ceremonies  of  a  by-gone  age,  and  par-' 
ticularly  from  such  rites  and  ceremonies  as  the  fifteenth 
of  Leviticus  records.  But,  when  we  remember,  that 
God  the  Holy  Ghost  has  written  this  very  chapter — 
that  every  paragraph,  every  verse,  every  line  of  it  "  is 
given  by  inspiration  of  God,  and  is  profitable,"  it 
should  lead  us  to  inquire  what  it  means.  Surely,  what 
God  has  written  His  child  should  read.  No  doubt, 
there  is  need  of  spiritual  power  to  know  how,  and 
spiritual  wisdom  to  know  when,  to  read  such  a  chapter ; 
but  the  same  holds  good  with  respect  to  any  chapter. 
One  thing  is  certain,  if  we  were  sufficiently  spiritual, 
sufficiently  heavenly,  sufficiently  abstracted  from  nature, 
and  elevated  above  earth,  wg  should  deduce  nought  but 
purely  spiritual  principles  and  ideas  from  this  and 
kindred  chapters.  If  an  angel  from  heaven  were  to 
read  such  sections,  how  should  he  regard  them  ?  Only 
in  a  spiritual  and  heavenly  light ;  only  as  the  deposi- 
tories of  the  purest  and  highest  morality.  And  why 
should  not  we  do  the  same  ?  I  believe  we  are  not  aware 
of  what  positive  contempt  we  pour  upon  the  sacred 
Volume  by  sufToring  any  portion  of  it  to  be  so  grossly 


272  LEVITICUS. 

neglected  as  the  Book  of  Leviticus  has  been.  If  this 
book  ought  not  to  be  read,  surely  it  ought  not  to  have 
been  written.  If  it  be  not  "profitable,"  surely  it  ought 
not  to  have  had  a  place  assigned  it  in  the  canon  of 
divine  inspiration;  but,  inasmuch  as  it  hath  pleased 
"the  only  wise  God "  to  write  this  book,  it  surely  ought 
to  please  His  children  to  read  it. 

No  doubt,  spiritual  wisdom,  holy  discernment,  and 
that  refined  moral  sense,  which  only  communion  with 
God  can  impart — all  these  things  would  be  needed  in 
order  to  form  a  judgment  as  to  when  such  scripture 
ought  to  be  read.  We  should  feel  strongly  disposed  to 
question  the  sound  judgment  and  refined  taste  of  a  man, 
who  could  stand  up  and  read  the  fifteenth  of  Leviticus, 
in  the  midst  of  an  ordinary  congregation.  But  why  ? 
Is  it  because  it  is  not  "divinely  inspired,"  and,  as  such, 
"  profitable  ?"  By  no  means ;  but  because  the  generality 
of  persons  are  not  sufficiently  spiritual  to  enter  into  its 
pure  and  holy  lessons. 

What,  then,  are  we  to  learn,  from  the  chapter  before 
us?  In  the  first  place,  we  learn  to  watch,  with  holy 
jealousy,  everything  that  emanates  from  nature.  Every 
movement  of,  and  every  emanation  from,  nature  is 
defiling.  Fallen  human  nature  is  an  impure  fountain, 
and  all  its  streams  are  polluting.  It  cannot  send  forth 
aught  that  is  pure,  holy,  or  good.  This  is  a  lesson 
frequently  inculcated  in  the  Book  of  Leviticus,  and  jt  is 
impressively  taught  in  this  chapter. 

But,  blessed  be  the  grace  that  has  made  such  ample 
provision  for  nature's  defilement  1  This  provision  is 
presented  under  two  distinct  forms,  throughout  the  entire 
of  the  book  of  God,  and  throughout  this  section  of  it 


CHAPTER   XV.  21rS 

in  particular — namely,  "  water  and  blood."  Both  these 
arc  founded  upon  the  death  of  Christ.  The  blood 
that  expiates  and  the  water  that  cleanses  flowed  from 
the  pierced  side  of  a  crucified  Christ.  (Comp.  John 
xix.  34,  with  1  John  v.  G.)  "  The  blood  of  Jesus 
Christ  his  Son  cleanseth  us  from  all  sin."  (1  John  i.  7.) 
And  the  word  of  God  cleanseth  our  practical  habits  and 
ways.  (Ps.  cxix.  9 ;  Eph.  v.  2C.)  Thus,  we  are  main- 
tained in  fitness  for  communion  and  worship,  though 
passing  through  a  scene  where  all  is  defiling,  and  carry- 
ing with  us  a  nature,  every  movement  of  which  leaves 
a  soil  behind. 

It  has  been  already  remarked  that  our  chapter  treats 
of  a  class  of  ceremonial  defilements  less  serious  than 
leprosy.  This  will  account  for  the  fact  that  atonement 
is  here  foreshadowed,  not  b}^  a  bullock  or  a  lamb,  but  by 
the  lowest  order  of  sacrifice — namely,  ''two  turtle  doves." 
But,  on  the  other  hand,  the  cleansing  virtue  of  the  Word 
is  continually  introduced,  in  the  ceremonial  actions  of 
'' washing,"  "  bathing,"  and  ''rinsing."  "Wherewithal 
shall  a  young  man  cleanse  his  way  ?  By  taking  heed 
thereto  according  to  thy  word.^^  "  Husbands,  love  your 
wives,  even  as  Christ  also  loved  the  Church,  and  gave 
himself  for  it ;  that  he  might  sanctify  and  cleanse  it  with 
the  loashing  of  water  by  the  word.^^  Water  held  a  most 
important  place  in  the  Levitical  system  of  purification, 
and,  as  a  type  of  the  Word,  nothing  can  be  more  interest- 
ing or  instructive. 

Thus  we  can  gather  up  the  most  valuable  points  from 
this  fifteenth  chapter  of  Leviticus.  We  learn,  in  a  very 
striking  manner,  the  intense  holiness  of  the  divine 
presence.     Not  a  soil,  not  a  stain,  not  a  speck  can  be 


214  LEVITICUS. 

tolerated,  for  a  moment,  in  that  thrice-hallowed  region. 
*'  Thus  shall  ye  separate  the  children  of  Israel  from  their 
uncleanness,  that  they  die  not  in  their  uncleanness, 
when  they  defile  my  tabernacle  that  is  among  them." 
(Ver.  31.) 

Again,  we  learn  that -human  nature  is  the  everflowing 
fountain  of  uncleanness.  It  is  hopelessly  defiled ;  and 
not  only  defiled,  but  defiling.  Awake  or  asleep,  sitting, 
standing,  or  lying,  nature  is  defiled  and  defiling.  Its 
very  touch  conveys  pollution.  This  is  a  deeply- 
humbling  lesson  for  proud  humanity;  but  thus  it  is. 
The  Book  of  Leviticus  holds  up  a  faithful  mirror  to 
nature.  It  leaves  "  flesh "  nothing  to  glory  in.  Men 
may  boast  of  their  refinement,  their  moral  sense,  their 
dignity.  Let  them  study  the  third  book  of  Moses,  and 
there  they  will  see  what  it  is  all  really  worth,  in  God's 
estimation. 

Finally,  we  learn,  afresh,  the  expiatory  value  of  the 
blood  of  Christ,  and  the  cleansing,  purifying,  sanctify- 
ing virtues  of  the  precious  Word  of  God.  When  we 
think  of  the  unsullied  purity  of  the  sanctuary,  and  then 
reflect  upon  nature's  irremediable  defilement,  and  ask  the 
question,  "However  can  ive  enter  and  dwell  //?e7*e?" 
the  answer  is  found  in  "the  blood  and  water"  which 
flowed  from  the  side  of  a  crucified  Christ — a  Christ 
who  gave  up  His  life  unto  death  for  us,  that  we  might 
live  by  Him.  "  There  are  three  that  bear  record  in 
earth,  the  Spirit,  and  the  water,  and  the  blood:  and," 
blessed  be  God,  "  these  three  agree  in  one."  The  Spirit 
does  not  conve}''  to  our  ears  a  message  diverse  from  that 
which  we  find  in  the  Word ;  and  both  the  Word  and  the 
Spirit  declare  to  us  the  preeiousness  and  efficacy  of  the 
blood. 


cHAPTRii  xvr.  2Y5 

Can  we  not,  therefore,  say  that  the  fifteenth  chapter 
of  Leviticus  was  "written  for  our  learning?"  Has  it 
not  its  own  distinct  place  in  the  divine  canon  ?  As- 
suredly. There  would  be  a  blank  were  it  omitted.  We 
learn  in  it  what  we  could  not  learn  in  the  same  way,  any 
where  else.  True,  all  Scripture  teaches  us  the  holiness 
of  God,  the  vileness  of  nature,  the  efficacy  of  the  blood, 
the  value  of  the  Word ;  but  the  chapter  upon  which  we 
have  been  pondering  presents  these  great  truths  to  our 
notice,  and  presses  them  upon  our  hearts  in  a  manner 
quite  peculiar  to  itself. 

May  every  section  of  our  Father's  Volume  be  precious 
to  our  hearts.  May  every  one  of  His  testimonies  be 
sweeter  to  us  than  honey  and  the  honeycomb,  and  may 
"  every  one  of  his  righteous  judgments  "  have  its  due 
place  in  our  souls. 


CHAPTER  XYI. 

This  chapter  unfolds  some  of  the  weig-htiest  principles 
of  truth  which  can  possibly  engage  the  renewed  mind. 
It  presents  the  doctrine  of  atonement  with  uncommon 
fulness  and  power.  In  short,  we  must  rank  the  six- 
teenth chapter  of  Ijcviticus  amongst  the  most  precious 
and  important  sections  of  Inspiration;  if  indeed  it  be 
allowable  to  make  comparisons  where  all  is  divine. 

Looking  at  this  chapter,  historically,  it  furnishes  a 
record  of  the  transactions  of  the  great  day  of  atonement 


276  LEVITICUS. 

in  Israel,  whereby  Jehovah's  relationship  with  the 
assembly  was  established  and  maintained,  and  all  the 
sins,  failures,  and  infirmities  of  the  people  fully  atoned 
for,  so  that  the  Lord  God  might  dwell  among  them. 
The  blood  which  was  shed  upon  this  solemn  day  formed 
the  basis  of  Jehovah's  throne  in  the  midst  of  the  con- 
gregation. In  virtue  of  it,  a  holy  God  could  take  up 
His  abode  in  the  midst  of  the  people,  notwithstanding 
all  their  uncleanness.  "  The  tenth  day  of  the  seventh 
month "  was  a  unique  day  in  Israel.  There  was  no 
other  day  in  the  year  like  it.  The  sacrifices  of  this  one 
day  formed  the  gTOund  of  God's  dealing  in  grace,  mercy, 
patience,  and  forbearance. 

Furthermore,  we  learn  from  this  portion  of  inspired 
history,  "that  the  way  into  the  holiest  of  all  was  not  yet 
made  manifest."  God  was  hidden  behind  a  veil  and 
man  was  at  a  distance.  "  And  the  Lord  spake  unto 
Moses  after  the  death  of  the  two  sons  of  Aaron,  when 
they  offered  before  the  Lord,  and  died;  and  the  Lord 
said  unto  Moses,  Speak  unto  Aaron  thy  brother,  that  he 
come  not  at  all  times  unto  the  holy  place  within  the 
vail  before  the  mercy  seat,  which  is  upon  the  ark,  that 
he  die  not:  for  I  will  appear  in  the  cloud  upon  the 
mercy  seat." 

The  way  was  not  open  for  man  to  approach,  at  all 
times,  into  the  divine  presence,  nor  was  there  any  pro- 
vision, in  the  entire  range  of  the  Mosaic  ritual,  for  his 
al>iding  there,  continually.  God  was  shut  in  from  man; 
and  man  was  shut  out  from  God,  nor  could  "  the  blood 
of  ])ulls  and  goats"  open  a  permanent  meeting  place; 
"A  sacrifice  of  nobler  name  and  richer  blood"  was 
needed   to   accomplish  this.      "  For  the  law  having  a 


riJAPTEH    XVT.  21*1 

shadow  of  <roo(l  thii)«j^s  to  como.,  and  not  the  very  image 
of  the  things,  can  never  with  tho>se  saci'ifices  which  they 
offered  year  by  year  continually  make  the  comers  there- 
unto perfect.  For  then  would  they  not  have  ceased  to 
be  offered  ?  Because  that  the  worshippers  once  purged 
should  have  had  no  more  conscience  of  sins.  But  in 
those  sacrifices  there  is  a  remembrance  again  made  of 
sins  every  year.  For  it  is  not  possible  that  the  blood  of 
bulls  and  of  goats  should  take  awny  sins."  (Heb.  x.  1 — 
4.)  Neither  the  Levitical  priesthood  nor  the  Levitical 
sacrifices,  could  yield  perfection.  Insufficiency  was 
stamped  on  the  latter,  infirniity  on  the  former,  imper- 
fection on  both.  An  imperfect  man  could  not  be  a  per- 
fect priest;  nor  could  an  imperfect  sacrifice  give  a  perfect 
conscience.  Aaron  was  not  competent  or  entitled  to 
take  his  seat  within  the  vail,  nor  could  the  sacrifices 
which  he  offered  rend  that  vail. 

Thus  much  as  to  our  chapter,  historically.  Let  us 
now  look  at  it  typically. 

"  Thus  shall  Aaron  conx;  into  the  holy  place:  with  a 
young  bullock  for  a  s-'u  ofiering,  and  a  ram  for  a  bur^t 
offering."  (Ver.  3.)  Here,  we  have  the  two  grand 
aspects  of  Christ's  atoning  w'ork,  as  that  which  perfectly 
maintains  the  divine  glory,  and  perfectly  meets  man's 
deepest  need.  There  is  no  mention,  throughout  all  the 
services  of  tliis  unique  and  solemn  day,  of  a  meat  offer- 
ing, or  a  peace  offering.  The  perfect  human  life  of  our 
blessed  Lord  is  not  foreshadowed,  here,  nor  is  the  com- 
munion of  the  soul  with  God,  consequent  upon  His 
accomplished  w^ork,  unfolded.  In  a  word,  the  one  grand 
subject  is  "atonement,"  and  that  in  a  double  way, 
namely,    first,   as  meeting  rdl   the  claims   of   God — the 


2Y8  LEVITICUS 

claims  of  His  nature — th«.!  claimy  of  His  character — the 
claims  of  His  throne ;  and,  secondly,  as  perfectly  meet- 
ing all  man's  guilt  iind  all  his  necessities.  We  must 
bear  these  two  points  in  mind,  if  we  would  have  a  clear 
understanding  of  the  truth  presented  in  this  chapter,  or 
of  the  doctrine  of  the  great  day  of  atonement.  "  Thus 
shall  Aaron  come  into  the  holy  place,"  with  atonement, 
as  securing  the  glory  of  God,  in  every  possible  way, 
whether  as  respects  His  counsels  of  redeeming  love 
toward  the  church,  toward  Israel,  and  tow^ard  the  whole 
creation,  or  in  reference  to  all  the  claims  of  His  moral 
administration;  and  with  atonement  as  fully  meeting 
man's  guilty  and  needy  condition.  These  two  aspects 
of  the  atonement  will  continually  present  themselves  to 
our  view  as  we  ponder  the  precious  contents  of  our 
chapter.  Their  importance  cannot  possibly  be  over- 
estimated. 

*'  He  shall  put  on  the  holy  linen  coat,  and  he  shall 
havethe  linen  breeches  upon  his  flesh,  a.nd  he  shall  be 
girded  with  a  linen  girdle,  and  with  the  linen  mitre 
shall  be  be  attired :  these  aie  holy  garments;  therefore 
shall  he  wash  his  flesh  in  water,  and  so  put  them  on." 
(Vcr.  4.)  Aaron's  person,  washed  in  pure  water,  and 
robed  in  the  white  linen  garments,  furnishes  a  lovely 
and  impressive  type  of  Christ  entering  upon  the  work 
f  of  atonement.  He  is  seen  to  be  perHonaUy  and  charac- 
teristically pure  and  spotless.  '*  For  their  sakes  I 
sanctify  myself,  that  they  also  might  be  sanctiiied 
through  the  truth."  (John  xvii.  19.)  It  is  peculiarly 
precious  to  be  called,  as  it  were,  to  gaze  upon  the 
Person  of  our  divine  Priest,  i^  pll  His  essential  holi- 
ness.    The    Holy    Ghost   delights  in   every  thing  that 


'  CHAPTER   XVI.  2^9 

unfolds  Christ  to  the  view  of  Ilis  people;  and  wherever 
we  behold  Him,  we  see  Him  to  be  the  same  spotless, 
perfect,  glorious,  precious,  peerless  Jesus,  "  the  fairest 
among  ten  thousand,  yea,  altogether  lovely."  He  did 
not  need  to  do  or  to  icear  anything,  in  order  to  be  pure 
and  spotless.  He  needed  no  pure  water,  no  fine  linen. 
He  was,  intrinsically  and  practically,  "the  holy  One  of 
God."  What  Aaron  did,  and  what  he  ivore — the  wash- 
ing and  the  robing,  are  but  the  faint  shadows  of  what 
Christ  is.  The  law  had  only  a  "  shadow,"  and  *'  not 
the  very  image  of  good  things  to  come."  Blessed  be 
God,  we  have  not  merely  the  shadow,  but  the  eternal 
and  divine  reality — Christ  Himself 

"  And  he  shall  take  of  the  congregation  of  the 
children  of  Israel  tw^o  kids  of  the  goats  for  a  sin 
offering,  and  one  ram  for  a  burnt  offering.  And  Aaron 
shall  offer  his  bullock  of  the  sin  offering,  w^hich  is  for 
himself,  and  make  atonement  fur  himself  and  for  his 
house."  (Yer.  5,  6.)  Aaron  and  his  house  represent 
the  Church,  not  indeed  as  the  "one  body,"  but  as  a 
priestly  house.  It  is  not  the  Church  as  we  find  it 
developed  in  Ephesians  and  Colossians,  but  rather  as 
we  find  it  in  the  First  Epistle  of  Peter,  in  the  following 
'well-known  passage:  "Ye  also,  as  lively  stones,  are 
built  up  a  spiritual  house,  an  holy  priesthood,  to  offer 
up  spiritual  sacrifices,  acceptable  to  God  by  Jesus 
Christ."  (Chap.  ii.  5.)  So  also  in  Hebrews:  "But 
Christ  as  a  Son  over  His  own  house;  whose  house  are 
ice,  if  we  hold  fast  the  confidence  and  the  rejoicing  of 
the  hope  firm  unto  the  end."  (Chap.  iii.  6.)  We  must 
ever  remember  that  there  is  no  revelation  of  the  mys- 
tery of  the  Church   in  the  Old  Testament.     Types  and 


280  LEVITICUS. 

shadows  there  are,  but  no  revelation.  That  wonclroua 
mystery  of  Jew  and  Gentile  forming  "one  body,"  "one 
new  man,"  and  united  to  a  glorified  Christ  in  heaven, 
could  not,  as  is  obvious,  be  revealed  until  Christ  had 
taken  His  place  above.  Of  this  mystery  Paul  was, 
pre-eminently,  made  a  stew^ard  and  a  minister,  as  he 
tells  us  in  Ephesians  iii.  1 — 12,  a  passage  which  I  would 
commend  to  the  prayerful  attention  of  the  Christian 
reader. 

"And  he  shall  take  the  two  goats,  and  present  them 
before  the  Lord  at  the  door  of  the  tabernacle  of  the 
congregation.  And  Aaron  shall  cast  lots  upon  the  two 
goats;  one  lot  ior  the  Lord,  and  the  other  lot  for  the 
scapegoat.  And  Aaron  shall  bring  the  goat  upon 
which  the  Lord's  lot  fell,  and  offer  him  for  a  sin 
offering.  But  the  goat,  on  which  the  lot  fell  to  be  the 
scapegoat,  shall  be  ])resented  alive  before  the  Lord,  to 
make  an  atonement  with  h'm,  and  to  let  him  go  for  a 
scapegoat  into  the  wilderness."  (Yer.  t — 10.)  In  these 
two  goats,  we  have  the  two  aspects  of  atonement 
already  referred  to.  "The  Lord's  lot"  fell  upon  one; 
and  the  people's  lot  fell  upon  the  other.  In  the  case  of 
the  former,  it  was  not  a  question  of  the  persons  or  the 
sins  which  w^ere  to  be  forgiven,  nor  of  God's  counsels 
of  grace  toward  His  elect.  These  things,  I  need  hardly 
say,  are  of  infinite  moment;  but  they  are  not  involved 
in  the  case  of  ''the  goat  on  which  the  Lord's  lot  fell." 
This  latter  typifies  the  death  of  Christ  o-s  that  wherein 
(lod  has  been  perfectly  glorified,  with  respect  to  sin  in 
general.  This  great  truth  is  fully  set  forth  in  the 
remarkable  expression,  *'the  Lord's  lot."  God  has  a 
])ecu]iar  portion  in  the  death  of  Christ — a  portion  (piite 


CHAPTER   XVI.  2^1 

distinct — a  portion  which  would  hold  eternally  good 
even  though  no  sinner  were  ever  to  be  saved.  In 
order  to  see  the  force  of  this,  it  is  needful  to  bear  in 
mind  how  God  has  been  dishonored  in  this  world. 
His  truth  has  been  despised.  His  authorit}"  has  been 
contemned.  His  majesty  has  been  slighted.  His  law 
has  been  broken.  His  claims  have  been  disregarded. 
His  name  has  been  blasphemed.  His  character  has  been 
traduced. 

Now,  the  death  of  Christ  has  made  provision  for  all 
this.  It  has  perfectly  glorified  God  in  the  very  place 
where  all  these  things  have  been  done.  It  has  per- 
fectly vindicated  the  majesty,  the  truth,  the  holiness, 
lh«  character  of  God.  It  has  divinely  met  all  the 
claims  of  His  throne.  It  has  atoned  for  sin.  It  has 
furnished  a  divine  remedy  for  all  the  mischief  which 
sin  introduced  into  the  universe.  It  affords  a  ground 
on  which  the  blessed  God  can  act  in  grace,  mercy,  and 
forbearance  toward  all.  It  furnishes  a  warrant  for  the 
eternal  expulsion  and  perdition  of  the  prince  of  this 
world.  It  forms  the  imperishable  foundation  of  God's 
moral  government.  In  virtue  of  the  cross,  God  can 
act  according  to  His  own  sov^ereignty.  He  can  display 
the  matchless  glories  of  His  character,  and  the  adorable 
attributes  of  His  nature.  He  might,  in  the  exercise  of 
inflexible  justice,  have  consigned  the  human  family  to 
the  lake  of  fire,  together  with  the  devil  and  his  angels. 
But,  in  that  case,  where  would  be  His  love,  His  grace, 
His  mercy.  His  kindness.  His  longsuffering,  His  com- 
passion. His  patience,  His  perfect  goodness  ? 

Then,   on  the  other  hand,  had  these  precious  attri- 
butes been  exercised,  in  th<^  absence  of  atonement,  where 


282  LEVITICUS. 

were  the  justice,  the  truth,  the  majesty,  the  holiness, 
the  righteousness,  the  go  ^^ernmental  claims,  3'ea,  the 
entire  moral  glory  of  God?  How  could  "mercy  and 
truth  meet  together?"  or  "righteousness  and  peace  kiss 
each  other?"  How  could  "truth  spring  out  of  the 
earth?"  or  "righteousness  look  down  from  heaven?" 
Impossible.  Noug'ht  save  the  atonement  of  our  Lord 
Jesus  Christ  could  have  fully  glorified  God ;  but  that 

'  has  glorified  Him,  It  has  reflected  the  full  glory  of 
the  divine  character,  as  it  never  could  have  been  re- 
flected amid  the  brightest  splendors  of  an  unfallen 
creation.  By  means  of  that  atonement,  in  prospect 
and  retrospect,  God  has  been  exercising  forbearance  to- 
ward this  world,  for  well  nigh  six  thousand  years.  In 
virtue  of  that  atonement,  the  most  wicked,  daring,  and 
blasphemous  of  the  sons  of  men  "  live,  move,  and  have 
their  being;"  eat,  drink,  and  sleep.  The  very  morsel 
which  3^onder  open  blaspheming  infidel  puts  into  his 
mouth,  he  owes  to  the  atonement  which  he  knows  not, 
but  impiously  ridicules.  The  sunbeams  and  showers 
which  fertilize  the  fields  of  the  atheist,  reach  him  in 
virtue  of  the  atonement  of  Christ.  Yea,  the  ver}^  breath 
which  the  infidel  and  the  atheist  spend  in  blaspheming 
God's  revelation,  or  denying  His  existence,  they  owe  to 
the  atonement  of  Christ.     Were  it  not  for  that  precious 

,   atonement,   instead   of  blaspheming   upon   earth,   they 
would  be  weltering  in  hell. 

Let  not  my  reader  misunderstand  me,  I  speak  not 
here  of  the  forgiveness  or  salvation  of  persons.  This 
is  quite  another  thing,  and  stands  connected,  as  every 
true  Christian  knows,  with  the  confession  of  the  name 
of  Jesus,  and  the  hearty  belief  that  God  raised  Him 


CHAPTER   XVT.  283 

from  the  dead.  (Rom.  x.)  This  is  plain  enough,  and 
fully  understood ;  but  it  is  in  no  wise  involved  in  that 
aspect  of  the  atonement  which  we  are,  at  present,  con- 
templating, and  which  is  so  strikingly  foreshadowed  ])y 
"the  goat  on  which  the  Lord's  lot  fell."  God's  pardon- 
ing and  accepting  a  sinner  is  one  thing;  His  bearing 
Avith  that  man,  and  showering  temporal  blessings  upon 
him,  is  quite  another.  Both  are  in  virtue  of  the  cross, 
but  in  a  totally  different  aspect  and  application  thereof 

Nor  is  this  distinction,  by  any  means,  unimportant. 
Quite  the  opposite.  Indeed,  so  important  is  it  that 
where  it  is  overlooked,  there  must  be  confusion  as  to  the 
full  doctrine  of  atonement.  Nor  is  this  all.  A  clear 
understanding  of  God's  ways  in  government,  whether 
in  the  past,  the  present,  c^  the  future,  will  be  found  in- 
volved in  this  profoundly  interesting  point.  And,  finally, 
in  it  will  be  found  the  key  w^herewith  to  expound  a  num- 
ber of  texts  in  which  many  Christians  find  considerable 
difficulty.  I  shall  just  adduce  tw^o  or  three  of  these 
passages  as  examples. 

'  ''Behold  the  Lamb  of  God,  which  taketh  away  the 
sin  of  the  world."  (John  i.  29.)  With  this  we  may 
connect  a  kindred  passage  in  John's  first  epistle,  in  which 
the  Lord  Jesus  Christ  is  spoken  of  as  ''the  propitiation 
for  the  whole  world."*     (Chap.  ii.  2.)     In  both   these 


*  The  reader  will  observe,  in  the  above  passage,  that  tlie 
■words  "the  sins  of "  are  introduced  by  the  translators,  and 
are  not  inspired.  The  divine  accuracy  of  the  passage  is  com- 
pletely loFt  by  retaining  those  uninspired  words.  The  doc- 
trine laid  down  is  simply  this — Tn  the  first  clnuse  of  the  verse. 
Christ  is  set  forth  as  the  propitiation  for  His  peo])lc's  actual 
sin.fi;  but  in  the  last  clause,  it  is  not  a  question  of  f^tns  or  of 


284  LEVITICUS. 

passages  the  Lord  Jesus  is  referred  to  as  the  One  who 
has  perfectly  glorified  God  with  respect  to  "sr/i"  and 
"  the  ^vorld,^^  in  their  broadest  acceptation.  He  is  here 
seen  as  the  great  Antit3q3e  of  *'  the  goat  on  which  the 
Lord's  lot  fell."  This  gives  us  a  most  precious  view  of 
the  atonement  of  Christ,  and  one  whicli  is  too  much 
overlooked,  or  not  clearly  apprehended.  Whenever  the 
question  of  iw.rsons  and  the  forgiveness  of  sins  is  raised, 
in  connection  with  these  and  kindred  passages  of  scrip- 
ture, the  mind  is  sure  to  get  involved  in  insuperable 
difficulties. 

So,  also,  with  respect  to  all  those  passages  in  which 
God's  grace  to  the  world  at  large  is  presented.  They 
are  founded  upon  that  special  aspect  of  the  atonement 
with  which  we  are  more  in^mediately  occupied.  "  Go 
ye  into  all  the  world,  and  preach  the  gospel  to  every 
creature.''^  (Mark  xvi.)  "  God  so  loved  the  world,  that 
he  gave  his  only  begotten  Son,  that  whosoever  believeth 
in  him  might  not  perish,  but  have  everlasting  life.  For 
God  sent  not  his  Son  into  the  world  to  condemn  the 
world  ;  but  that  the  world  through  him  might  be  saved.." 
(John  iii.  16,  17.)  "I  exhort,  therefore,  that  first  of 
all,  supplications,  prayers,  intercessions,  and  giving  of 
thanks,  be  made  for  all  men  ;  for  kings,  and  for  all  that 
are  in  authority ;  that  we  may  lead  a  quiet  and  peace- 

persons  at  all,  but  of  sin  and  the  world  in  general.  In  fact, 
the  whole  verse  presents  Christ  as  the  Antitype  of  the  two 
goats,  as  the  One  who  has  borne  His  people's  sins  ;  and,  also, 
as  the  One  who  has  perfectly  glorified  God  with  respect  to  sin 
in  general,  and  made  provision  for  dealing  in  grace  with  the 
world  at  large,  and  for  the  final  deliverance  and  blessing  of 
thu  whole  creation. 


CHAPTER   XVI.  2S5 

able  life  in  all  p^odliness  and  honesty.  For  this  is  good 
and  acceptable  in  the  yight  of  God  our  Saviour ;  who 
will  have  all  men  to  be  saved,  and  to  come  unto  the 
knowledge  of  the  truth.  For  there  is  one  God,  and  one 
mediator  between  God  and  men,  the  man  Christ  Jesus ; 
who  gave  himself  a  ransom  for  all,  to  be  testified  in 
due  time."  (1  Tim.  ir.  1 — 6.)  "  For  the  grace  of  God 
that  bringeth  salvation  hath  appeared  to  all  men^ 
(Titus  ii.  ]1.)  "But  we  see  Jesus,  who  was  made  a 
little  lower  than  the  angels,  for  the  suffering  of  death, 
crowned  with  glory  and  honor ;  that  he  by  the  grace  of 
God  should  taste  death  for  every  7nan."  (Heb.  ii.  9.) 
"  The  Lord  is  not  slack  concerning  his  promise,  as  some 
men  count  slackness ;  but  is  long-suffering  to  usward, 
not  willing  that  any  should  perish,  but  that  all  should 
come  to  repentance."     (2  Peter  iii.  9.) 

There  is  no  need  whatsoever  for  seeking  to  avoid  the 
plain  sense  of  the  above  and  similar  passages.  They 
bear  a  clear  and  unequivocal  testimony  to  divine  grace 
toward  all,  without  the  slightest  reference  to  man's 
responsibility,  on  the  one  hand,  or  to  God's  eternal 
counsels,  on  the  other.  These  things  are  just  as  clearly, 
just  as  fully,  just  as  unequivocally,  taught  in  the  word. 
Man  is  responsible,  and  God  is  sovereign.  All  w4io 
bow  to  Scripture  admit  these  things.  But,  at  the  same 
time,  it  is  of  the  very  last  importance  to  recognize  the 
wide  aspect  of  the  grace  of  God,  and  of  the  cross  of 
Christ.  It  glorifies  God  and  leaves  man  ivhoUy  without 
excuse.  Men  argue  about  God's  decrees  and  man's 
incompetency  to  believe  without  divine  influence.  Their 
arguments  prove  that  they  do  not  want  God;  for  did 
they  onlv  want  Him,    He  is  near  enough  to  be  found 


28G  LEVITICUS. 

of  them.  The  grace  of  God,  and  the  atonement  of 
Christ,  are  as  wide  as  they  could  desire,  "yl/zz/" — 
"eue?ry" — ''whosoever'"' — and  ''all,''''  are  God's  own 
words ;  and  I  should  like  to  know  who  is  shut  out.  If 
God  sends  a  message  of  salvation  to  a  man,  He  surely 
intends  it  for  him;  and  what  can  be  more  wicked  and 
impious  than  to  reject  God's  grace,  and  make  Him  a 
liar,  and  then  give  His  secret  decrees  as  a  reason  for  so 
doing.  It  would  be,  in  a  certain  sense,  honest  for  a  man 
to  say  at  once,  "  The  fact  is,  I  do  not  believe  God's 
word,  and  I  do  not  want  His  grace  or  His  salvation." 
One  could  understand  this ;  but  for  men  to  cover  their 
hatred  of  God  and  His  truth  with  the  drapery  of  a  false 
because  one-sided  theology,  is  the  very  highest  character 
of  wickedness.  It  is  such  as  to  make  us  feel,  of  a  truth, 
that  the  devil  is  never  more  diabolical  than  when  he 
appears  with  the  Bible  in  his  hand. 

If  it  be  true  that  men  are  prevented,  b}-  God's  secret 
decrees  and  counsels,  from  receiving  the  gospel  which 
He  has  commanded  to  be  preached  to  them,  then  on 
what  principle  of  righteousness  will  they  be  "punished 
with  everlasting  destruction  "  for  not  obeying  that  gos- 
pel ?  (2  Thess.  i.  6 — 10.)  Is  there  a  single  soul  through- 
out all  the  gloomy  regions  of  the  lost  who  blames  God's 
counsels  for  his  being  there?  Not  one.  Oh!  no;  God 
has  made  such  ample  provision  in  the  atonement  of 
Christ,  not  only  for  the  salvation  of  those  that  believe, 
but  also  for  the  aspect  of  His  grace  toward  those  that 
reject  the  gospel,  that  there  is  no  excuse.  It  is  not 
because  a  man  cannot,  but  because  he  ivill  not  believe 
that  he  "shall  be  pnnished  with  everlasting  destruction." 
ISovov  was  there  a   more  fatal  mistake   than  for  a  man 


CHAPTER    XVI.  287 

to  ensconce  himself  behind  God's  decrees  while  deliber- 
ateh''  and  intelligently  refusing  God's  grace;  and  this 
is  all  the  more  dangerous,  because  supported  by  the 
dogmas  of  a  one-sided  theology,  God's  grace  is  free 
to  all;  and  if  we  ask,  How  is  this?  the  answer  is,  "  Je- 
hovah's lot "  fell  upon  the  true  victim,  in  order  that  He 
might  be  perfectly  glorified  as  to  sin,  in  its  widest 
aspect,  and  be  free  to  act  in  grace  toward  all,  and 
*'  preach  the  gospel  to  every  creature."  This  grace  and 
this  preaching  must  have  a  solid  basis,  and  that  basis 
is  found  in  the  atonement;  and  though  man  should 
reject,  God  is  glorified  in  the  exercise  of  grace,  and  in 
the  offer  of  salvation,  because  of  the  basis  on  which 
both  the  one  and  the  other  repose.  He  is  glorified,  and 
He  shall  he  glorified,  throughout  eternity's  countless 
ages.  "  Now  is  my  soul  troubled ;  and  what  shall  I 
say  ?  Father,  save  me  from  this  hour :  hut  for  this 
cause  came  I  unto  this  hour.  Father,  glorify  thy 
name.     Then  came  there  a  voice  from  heaven,  saying, 

I  have  both  glorified  it,  and  will  glorify  it  again 

Now  is  the  judgment  of  this  world:  now  shall  the 
prince  of  this  world  be  cast  out.  And  I,  if  I  be  lifted 
up  from  the  earth,  will  draw  all  unto  me."  (John  xii.  27 
-32.) 

Thus  far  we  have  been  occupied  only  with  one  special 
point,  namely,  "  the  goat  on  which  the  Lord's  lot  fell ;  " 
and  a  cursory  reader  might  suppose  that  the  next  thing 
in  order  would  be  the  scapegoat,  w'hich  gives  us  the 
other  great  aspect  of  the  death  of  Christ,  or  its  applica- 
tion to  the  sins  of  tlic  people.  But  no :  ere  we  come  to 
that,  we  have  the  fullest  confirmation  of  that  precious 
line  of  truth  which  has  been  before  us,  in  the  fact  that 


288  LEVITICUS. 

the  blood  of  the  slain  goat,  together  with  the  blood  of 
the  bullock,  was  sprinkled  upon,  and  before,  Jehovah'a 
throne,  in  order  to  show  that  all  the  claims  of  that  throne 
were  answered  in  the  blood  of  atonement,  and  full  pro- 
vision made  for  all  the  demands  of  God's  moral  adminis- 
tration. 

"  And  Aaron  shall  bring  the  bullock  of  the  sin  offering 
which  is  for  himself,  and  shall  make  an  atonement  for 
himself,  and  for  his  house,  and  shall  kill  the  bullock  of 
the  sin  offering  which  is  for  himself  And  he  shall  take 
a  censer  full  of  burning  coals  of  fire  from  off  the  altar 
before  the  Lord,  and  his  hands  full  of  sweet  incense 
beaten  small,  and  bring  it  within  the  vail.  And  he  shall 
put  the  incense  upon  the  fire  before  the  Lord,  that  the 
cloud  of  the  incense  may  cover  the  mercy-seat  that  is 
upon  the  testimony,  that  he  die  not."  Here  we  have  a 
most  vivid  and  striking  presentation  indeed.  The  blood 
of  atonement  is  carried  in  within  the  veil,  into  the  holiest 
of  all,  and  there  sprinkled  upon  the  throne  of  the  God 
of  Israel.  The  cloud  of  the  divine  presence  w^as  there; 
and  in  order  that  Aaron  might  appear  in  the  immediate 
presence  of  the  glory,  and  not  die,  "  the  cloud  of  in- 
cense "  ascends  and  "covers  the  mercy-seat,"  on  which 
the  blood  -of  atonement  was  to  be  sprinkled  ''seven 
times."  The  "  sioeet  incense  beaten  smalV^  expresses 
the  fragrance  of  Christ's  Person — the  sweet  odor  of  His 
most  precious  sacrifice. 

"  And  he  shall  take  of  the  blood  of  the  bullock,  and 
sprinkle  it  with  his  finger  upon  the  mercy-seat  eastward; 
jind  bi^fore  the  mercy-seat  shall  he  sprinkle  of  the 
blood  with  his  finger  seven  times.  Then  shall  he  kill 
the  goat  of  the  sin  offering  that  is  for  the  people,  and 


riiAPTKU  XV J.  280 

bring  hiri  l)lood  wilhiu  the  vail,  and  do  with  (hat  Wood 
as  ho  did  with  the  blood  of  the  l)ullock,  and  sprinkle 
it  upon  the  nierey-scat,  and  before  the  mercy-scat." 
(Ver.  14,  15.)  "Seven"  is  lh(,'  jx'j'feet  nuinljer;  and 
in  the  sprinkling  of  the  l)lood  seven  times  before  the 
mercy-seat  we  letirn  that  whatever  be  the  application 
of  the  atonement  of  Christ,  whether  as  to  things,  to 
places,  or  to  persons,  it  is  perfectly  estimated  in  the 
divine  presence.  The  blood  which  secures  the  salvation 
of  tlu^  Church — the  "house"  of  the  true  Aaron;  the 
blood  which  secures  the  salvation  of  the  "'congregation'' 
of  Israel;  the  blood  which  secures  the  final  restoration 
and  blessedness  of  ihe  whole  creation — that  blood  ha.s 
been  presented  befoiv  ({od^  sprinkled  and  accepted 
according  to  all  the  })erfectness,  fragrance,  and  pre- 
ciousness  of  Christ.  Jn  the  j)ower  of  that  ))lood  God 
can  accomplish  all  His  eternal  counsels  of  grace.  lie 
can  save  the  Church,  and  raise  it  into  tlie  very  loftiest 
heights  of  glory  and  dignity,  ilespite  of  all  the  power 
of  sin  and  Satan.  Il(>  can  restore  Israel's  scattered 
tribes — He  can  unite  .ludah  and  Kphraim- — He  can 
accomplish  all  the  promises  ma<]e  to  Abraham,  Isaac, 
and  Jacol).  He  can  save  and  bless  untold  millions  of 
the  Gentiles.  He  can  I'estore  and  bless  the  wide 
creation.  He  can  allow  the  beams  of  His  glory  to 
ligbten  up  the  universe  for  ever.  He  can  display,  in 
the  view  of  angels,  men,  and  devils,  His  own  eternal 
glory — the  glory  of  His  character — the  glory  r)f  His 
nature — the  glory  of  His  works — the  glory  of  His 
government.  All  this  He  can  do,  and  will  do ;  but  the 
one  solitary  pedestal  upon  which  the  stupendous  fabric 
of  glory  shall  rest,  for  (>ver,  is  the  blood  of  the  cros.s — • 
s 


290  LKVITICLS. 

that  precious  blood,  dear  Christian  reador,  which  has 
spoken  peace,  divine  and  everlasting  peace,  to  your 
heart  and  conscience,  in  the  presence  of  Infmite  Iloiiness. 
The  blood  which  is  sprinkled  u})on  the  believer's  con- 
science has  been  sprinkled  "seven  times"  Ijelbre  the 
throne  of  God.  The  nearer  we  get  to  God,  the  more 
importance  and  value  we  find  attached  to  the  blood  of 
Jesus.  If  we  look  at  the  l)razen  altar,  we  find  the  blood 
there :  if  we  look  ni  the  brazen  laver,  we  find  the  blood 
there ;  if  we  look  at  the  golden  altar,  we  find  the  blood 
there;  if  we  look  at  the  vail  of  the  tabernacle,  we  find 
the  blood  there :  but  in  no  place  do  wc  find  so  much 
about  the  blo(Mt,  as  within  the  voW,  before  Jehovah's 
throne,  in  th<^  inniiediate  presence'  of  the  divine  glory. 

'•  In  iieaveii  His  blocHl  for  ever  vspenks, 
In  God  the  Father's  ears." 

"  And  he  shall  make  an  atonement  for  the  holy  place, 
because  of  the  nncleanness  of  the  children  of  Israel,  and 
because  of  their  transgressions  in  all  their  sins:  and  so 
shall  he  do  for  the  tabernacle  of  the  congregation,  that 
rema.neth  among  them  in  the  midst  of  their  nnclean- 
ness." The  same  truth  meets  us  all  along.  The  claims 
of  the  sanctuary  must  be  provided  for.  Jehovah's  courts, 
as  well  as  His  throne,  must  bear  witness  to  the  value  of 
ithe  blood.  The  tabernacle,  in  the  ipidst  of  Israel's  un- 
'  cleanness,  must  be  fenced  round  about  by  the  divine 
provisions  of  atonement.  Jehovah  provided,  in  all 
things,  for  His  own  glory.  The  priests  and  their  priestly 
service,  the  place  of  worship,  and  all  therein,  must  stand 
in  the  power  of  the  blood.  The  Holy  One  could  not 
linve  remained,  for  a  nmment,  in  the  inidgt  of  the  con- 


CJ[  APTEH     X\l.  291 

gregliiioii,  wtnv  it  not  for  \hv,  power  of  the  blood.  It 
was  that  which  left  Him  free  to  dwell,  and  act,  and  rule, 
in  the  midst  of  an  erring  people. 

"  And  there  shall  be  no  man  in  the  tabernacle  of  the 
congregation  when  he  goeth  in  to  make  an  atonement 
in  the  holy  place,  until  he  come  out,  and  have  made  an 
atonement  for  himself,  and  for  his  household,  and  for 
all  the  congregation  of  Israel."  (Yer.  17.)  Aaron 
needed  to  offer  up  sacrifice  for  his  own  sins,  as  well  as 
for  the  sins  of  the  people.  He  could  only  enter  into 
the  sanctuary  in  the  power  of  the  blood.  We  have,  in 
Ncrse  17,  a  type  of  the  atonement  of  Christ  in  its  appli- 
cation both  to  the  church  and  to  the  congregation  of 
Israel.  The  church  now  enters  into  the  holiest  by  the 
blood  of  Jesus.  (Heb.  x.)  As  to  Israel,  the  vail  is 
still  on  their  hearts.  (2  Cor.  iii.)  They  are  still  at  a 
distance,  although  full  provision  has  been  made  in  the 
cross  for  their  forgiveness  and  restoration  when  they 
shall  turn  to  the  Lord.  This  entire  period  is,  properly 
speaking,  the  day  of  atonement.  The  true  Aaron  is 
ffone  in,  wnth  His  own  blood,  into  heaven  itself,  now  to 
appear  in  the  presence  of  God  for  us.  By  and  by,  He 
will  come  forth  to  lead  the  congregation  of  Israel  into 
the  full  results  of  His  accomplished  work.  Meanwhile, 
His  house,  that  is  to  sa}^,  all  true  believers,  are  associated 
with  Him,  having  boldness  to  enter  into  the  holiest,  being 
brought  nigh  by  the  blood  of  Jesus. 

"  And  he  shall  go  out  unto  the  altar  that  is  before  the 
Lord,  and  make  an  atonement  for  it ;  and  shall  take  of 
the  blood  of  the  bullock,  and  of  the  blood  of  the  goat, 
and  put  it  upon  the  horns  of  the  altar  round  about. 
And   he   shall   sprinkle  of  tlie   l)1o()d    upon   it   with   his 


292  LF.  vine  us. 

fiuj^er  :st'VL'n  times,  uud  cleanse  it,  and  hallow  it  IVoni 
the  UDcleanness  of  the  children  o^  Israel."  (Yer.  18, 
19.)  Thus  the  atoning  blood  was  sprinkled  ev(!j\'- 
wherc,  from  the  throne  of  God  within  the  vail,  to  the 
altar  which  st:*od  in  the  court  of  the  tabernacle  of  the 
congregation.  "  It  a\  as  therefore  necessary  that  the 
patterns  of  things  in  the  heavens  should  be  purihed 
with  these;  but  the  heavenly  things  themselves  with 
better  sacrilices  than  these.  For  Christ  is  not  entered 
into  the  holy  places  made  with  hands,  which  are  the 
ligures  of  the  true ;  but  into  heaven  itself,  now  to  ii[>pear 
in  the  presence  of  God  for  us  :  nor  yet  that  He  should 
offer  Himself  often,  as  the  high  priest  entereth  into  the 
holy  place  every  year  with  blood  of  others;  for  then 
must  He  often  have  suffered  since  the  fouudation  of  the 
world ;  but  now  once  in  the  end  of  the  world  (at  the  end 
of  everything  earthly,  everything  human)  hath  ho  ap- 
peared to  ])ut  away  sin  by  the  sacrifice  of  Himself. 
And  as  it  is  appointed  Jinto  men  once  to  die,  but  after 
this  the  judgmeut:  so  Christ  was  once  offered  to  bear 
the  sins  of  many  ;  and  unto  them  that  look  for  Him  shall 
He  appear  the  second  time,  without  sin,  unto  s9,lvation." 
(Heb.  ix.  23—28.) 

There  is  but  one  way  into  the  holiest  of  all,  and  that 
is  a  blood-sprinkled  way.  It  is  vain  to  strive  to  enter 
by  any  other.  oMen  may  attempt  to  work  themselves 
in,  to  pray  themselves  in,  to  buy  themselves  in,  to  get  in 
by  a  pathway  of  ordinances,  or  it  may  be  of  half-ord- 
nances, half-Christ;  but  it  is  of  no  use.  God  speaks  of 
t>nc  way,  and  but  one,  and  that  way  has  been  thrown 
ojx'n  through  the  rent  vail  of  the  Saviour's  flesh.  Along 
that    way  have   the   n}illions  of  the   saved  passed,  from 


CIIAPTKR    XVT.  293 

age  to  age.  ratriarchs,  prophet>,  apostk'S,  martyrs, 
saints  in  every  age,  from  Abel  downwards,  have  trod 
that  blessed  way,  and  found  therel)y  sure  and  undis- 
puted access.  The  one  sacrifice  of  the  Cross  is  divinely 
sufficient  for  all.  God  asks  no  more,  and  He  can  take 
no  less.  To  add  aught  thereto  is  to  cast  dishonor  upon 
that  with  which  God  has  declared  himself  well  pleased, 
3'ea,  in  which  He  is  infinitely  glorified.  To  diminish 
aught  therefrom  is  to  deny  man's  guilt  and  ruin,  and 
offer  an  indignity  to  the  justice  and  majesty  of  the  eternal 
Trinity. 

"  And  when  he  hath  made  an  end  of  reconciling  the 
holy  place,  and  the' tabernacle  of  the  congregation,  and 
the  altar,  he  shall  bring  the  live  goat.  And  Aaron 
shall  lay  both  his  hands  upon  the  head  of  tho  live  goat, 
and  confess  over  him  all  the  iniquities  of  the  children 
of  Israel,  and  all  their  transgressions  in  all  their  sins, 
putting'  them  upon  the  head  of  the  goat,  and  shall  send 
him  away  by  the  hand  of  a  fit  man  into  the  wilderness. 
And  the  goat  shall  l)ear  upon  him  all  their  iniquities 
unto  a  land  not  inhabited :  and  he  shall  let  go  the  goat 
in  the  wilderness." 

Here,  then,  we  have  the  other  grand  idea  attached  to 
the  death  of  Christ — namely,  the  full  and  final  forgive- 
ness of  the  people.  If  the  death  of  Christ  forms  the 
foundation  of  the  glory  of  God,  it  also  forms  the  founda- 
tion of  the  perfect  forgiveness  of  sins  to  all  who  put  their 
trust  in  it.  This  latter,  blessed  be  God,  is  but  a  sec- 
ondary, ^n  inferior  application  of  the  atonement,  though 
our  foolish  hearts  would  fain  regard  it  as  the  very  high- 
est possible  view  of  the  cross  to  see  in  it  that  which 
puts  away  all  our  sins.     This  is  a  mistake.     God's  glory 


294  LEVlTlCtB. 

IB  the  first  thing  ;  our  salvation  is  the  second.  To  main- 
tain God's  glory  was  the  chief,  the  darling  object  of  the 
heart  of  Christ.  This  object  He  pursued  from  firFtto 
lust,  with  an  undeviating  pui'pose  and  unflinching  fidelity. 
"  Therefore  doth  my  Father  love  me,  because  I  lay  down 
my  YSc,  that  I  might  take  it  again."  (John  x.  IT.) 
"Ivow  is  the  Son  of  Man  glorified,  and  God  is  g]or:ficd 
in  Ilim.  If  God  be  glorified  in  h;m,  God  shall  also 
glorify  him  in  himself,  and  shaU  straightway  glorify 
him."  (John  xi'i.  31,  o2.)  "Listen,  O  isles,  unto  me; 
and  hearken,  ye  people  from  far:  1he  Lord  ha;h  calied 
me  from  the  womb;  from  Ihe  bowels  of  my  mother  ha:h 
he  made  mention  of  my  name.  And  he  hath  made  my 
mouth  like  a  sharp  sword ;  in  the  shadow  of  h:s  hand 
hath  he  hid  me,  and  made  me  a  polished  shaft:  in  his 
quiver  hath  he  hid  me;  and  said  unto  me,  Thou  art  my 
servant,  0  Israel,  in  whom  I  will  be  glorified.^''  (Isaiah 
xlix.  1—3.) 

Thus,  the  glory  of  God  was  the  paramount  object  of 
the  Lord  Jesus  Christ,  in  life  and  in  death.  He  lived 
and  died  to  glorify  His  Father's  name.  Does  the  Church 
lose  aught  by  this  ?  Nay.  Does  Israel  ?  Nay.  Do 
the  Gentiles?  Nay.  In  noway  could  their  salvation 
and  blessedness  be  so  perfectly  provided  for  as  by  being 
made  subsidiary  to  the  glory  of  God.  Hearken  to  the 
divine  response  to  Christ,  the  true  Israel,  in  the  sublime 
passage  just  quoted.  "It  is  a  light  thing  that  thou 
shouldest  be  my  servant  to  raise  up  the  tribes  of  Jacob, 
and  to  restore  the  preserved  of  Israel :  I  wiil  also  give 
thee  for  a  light  to  the  Gentiles,  that  thou  mayest  be  my 
salvation  to  the  ends  of  the  earth." 

And   is  it  not  a  blessed  thing  to  know  that   God   is 


CHAPTER    XVI.  2!)5 

glorllied  in  the  putting  away  of  our  sin^  ?     Wc  may 
ask,  Where  are  our  sins  ?     Put  away.     By  what  ?     By 
that  act  of  Christ  upon  the  cross  in   which   God  han 
been  eternally  glorified.     Thus  it  is.     The   rwo  goats, 
on  the  day  of  atonement,  give  the  double  asi)ect  of  the 
one  act..    In  the  one,  we  see  God's  glory  maintained; 
in   the   other,   sins   put   away.     The   one   is   as   perfect 
as  the  other.     We    arc    as   perfectly   forgiven    as    God 
is   perfectly   glorified,    by   the    death    of  Christ.      Vfas 
there  one  single  point  in  which  God  wns  not  glorilied 
in  the   cross?     Not  one.     Neither  is  there   one   single 
point  in  which  we  are  not  perfectly  forgiven.     I  say 
"we;"    for    albeit   the    congregation    of    Israel    is   the 
primary   object  contemplated  in  the   beautiful   and  im- 
pressive ordinance  of  the  scape-goat;  yet  does  it  ho^d 
good,  in  the  fullest  way,  with  respect  to  every  soul  that 
believes  on  the  Lord  Jesus  Christ,  that  he  is  as  per- 
fectly  forgiven   as    God   is   perfectly    glorified,    by    the 
atonement   of  the    cross.     How   manv    of  the    sins    of 
Israel  did  the  scape-goat  bear  away?     ''Ally     Precious 
word!     Not  one  left  behind.     And  whither  did  he  bear 
them.      "Into    a   land    not   inhabited" — a   land    where 
they  could  never  be  found,  because  there  was  no  one 
there  to  look  for  them.     Could  any  type  be  more  per- 
fect?    Could  we  possibly  have  a  more  graphic  picture 
of  Christ's   accomplished   sacrifice,    in    its  ])rimary   and 
secondary   aspects?     Impossible.      "We   can   hang   with 
intense  admiration  over  such  a  yjicture,  and,  as  we  gaze, 
exclaim,  "  Of  a  truth,  the  pencil  of  the  Master  is  h(>re!" 

Eeader,  pause  here,  and  say.  do  you  know  that  all 
your  sins  arc  forgiven,  according  to  tlie  per.'eclion  of 
Clirist's  sacrifice?     If  you  simply  hrlicrr  on  His  name 


290  LEVITICUS. 

they  are  so.     They  arc  all  gone,  and  gone  for  over.     Soy 
not,  as  so  many  anxious  souls  do,   ''  I  fear  I  do  not  real- 
ize.'''    There  is  no  such  word  as   "  realize  "  in  the  entire 
gospel.     We  are  not  saved  by  realization,  but  by  Christ ; 
and   the  way  to  get  Christ  in  all  His  fulness  and  pre- 
ciousness   is   to   believe— "o??7^   believe!''''     And  what 
will   be   the  result  ?      ''  The   worshippers   once  purged 
should  have  no  more  conscience  of  sins."     Observe  this. 
*'  No  more  conscience  of  sins.''     This  must  be  the  re- 
sult, inasmuch  as  Christ's  sacrifice  is  perfect — so  perfect, 
that  God  is  glorified  therein.     Now,  it  must  be  obvious 
to  you  that  Christ's  work  does  not  need  your  realization 
to  be  added  to  it  to  make  it  perfect.     This  could  not  be. 
We  might  as  well  say  that  the  w^ork  of  creation  was  not 
complete  until  Adam  realized  it  in  the  garden  of  Eden. 
True,  he  did  realize ;  but  what  did  he  realize  ?     A  per- 
fect work.     Thus  let  it  be  with  your  precious  soul  this 
moment,  if  it  has  never  been  so  before.     May  you,  now 
and  evermore,  repose,  in  artless  simplicity,  upon  the  One 
who  has,  by  one  offering,  perfected  for  ever  them  that 
are  sanctified!     And  how  are  they  sanctified?     Is  it  by 
realization  ?     By  no  means.     How  then  ?     ''By  faith.-'' 
(Actsxxvi.  18.) 

Having  sought— alas  I  most  feebly — to  unfold  the 
doctrine  of  this  marvellous  chapter,  so  far  as  God  has 
given  me  light  upon  it,  there  is  just  one  point  further 
to  which  I  shall  merely  call  my  reader's  attention,  ere  I 
close  this  section.  It  is  contained  in  the  following  quota- 
tion: ''And  this  shall  be  a  statute  for  over  unto  you, 
that  in  the  seventh  month,  on  the  tenth  day  of  the 
month,  ye  shall  afflict  your  souls,  and  do  no  work  at  all, 
w  hethcr  it  be  one  of  your  own  countr}^  or  a  stranf^er 


CIIAPTKll    XVI,  297 

Ihiit  sojoumelh  among  you.  For  on  thtit  clay  shall  the 
pr'.oyt  ivial:(j  an  atonement  for  you,  to  cleanse  3'ou,  that 
yc  nuy  ];-e  dean  from  oil  your  sins  before  the  Lord.  It 
sholl  bo  a  nahbath  of  rent,  and  ye  shall  ofjlict  your  souh, 
by  a  statute  for  ever."  (Yer.  29—31.) 

This  shall  have  its  full  accomplishment  in  the  saved 
remnant  of  Isi'ael  by  and  by,  as  foretold  by  the  prophet 
Zecharioh:  "  And  1  will  pour  upon  the  house  of  David, 
and  upon  the  inhabitants  of  Jerusalem,  the  spirit  of 
grace  and  of  supplications ;  and  they  shall  look  upon  me 
whom  they  have  pierced,  and  they  shall  mourn  for  him, 
as  one  mourneth  for  his  only  son,  and  shall  be  in  bitter- 
ness for  him,  as  one  that  is  in  bitterness  for  his  first- 
born. In  that  day  shall  there  be  a  great  mourning  in 
Jerusalem,    as   the   mourning  of   Hadadrimmon  in   the 

valley  af  Megiddon .In  that  day  there  shall  be 

a  fountain  opened  to  the  house  of  David,  and  to  the 
inhabitants  of   Jerusalem,  for  sin  and  for  uncleanness. 

And  it  shall   come  to  pass  in  that  day  that 

the  light  shall  not  be  clear  (in  one  place)  and  dark: 
(in  another:)  but  it  shall  be  one  day,  (the  true  and 
long-expected  sabbath,)  which  shall  be  known  to  the 
Lord,  not  day  nor  night :  but  it  shall  come  to  pass, 
that  at  evening  time  it  shall  be  light.  And  it  shall  be 
in  that  day  that  living  waters  shall  go  out  from  Jerusa- 
lem ;  half  of  them  toward  the  former  sea,  and  half  of 
them  toward  the  hinder  sea:  in  summer  and  in  winter 
shall  it  be.  And  the  Lord  shall  be  King  over  all 
THE  EARTH :  in  that  day  shall  there  be  one  Lord,  and  his 

name  one In.  that  day  shall  there  be  upon 

the  bells  of  the  horses,  HOLINESS  UNTO  THE 
LORD And  in  that  daii  there  shall  be  no  more 


298  LEVITICUS. 

the  Canaanitc  in  the  house  of  the  Lord  of  hosts." 
(Zech.  xii.— xiv.) 

What  a  day  that  will  be!  Xo  marvel  that  it  sho'ild 
be  so  frequently  and  so  eniphatieally  introduced  in  the 
above  glowing  passage.  It  will  be  a  bright  and  blessed 
"  sabbath  of  rest "  when  the  mourning  remnant  shall 
gather,  in  the  spirit  of  true  penitence,  round  the  open 
fountain,  and  enter  into  the  full  and  final  results  of  the 
great  da}'  of  atonement.  They  shall  "  afflict  their  souls," 
no  doubt ;  for  how  could  they  do  otherwise,  while  fixing 
their  repentant  gaze  "  upon  him  w^hom  they  have 
pierced  ?"  But,  oh !  wlvdi  a  Sabbath  they  will  have ! 
Jerusalem  will  have  a  brimming  cup  of  salvation,  after 
her  long  and  dreary  might  of  sorrow.  Her  former  deso- 
lations shall  be  forgotten,  and  her  children,  restored  to 
their  long-lost  dwellings,  shall  take  down  their  harps 
from  the  willows,  and  sing  once  more  the  sweet  songs 
of  Zion  beneath  the  peaceful  shade  of  the  vine  and  fig- 
tree. 

Blessed  be  God,  the  time  is  at  hand.  Every  setting 
sun  brings  us  nearer  to  that  blissful  sabbath.  The  word 
is,  "  Surely,  I  come  quickly  ;"  and  all  around  seems  to 
tell  us  that  "the  days  are  at  hand,  and  the  effect  of 
every  vision."  May  we  be  "sober,  and  watch  unto 
prayer !  "  May  we  keep  ourselves  unspotted  from  the 
world ;  and  thus,  in  the  spirit  of  our  minds,  the  affec- 
tions of  our  hearts,  and  the  experience  of  our  souls,  be 
ready  to  meet  the  heavenly  Bridegroom !  Our  place  for 
the  present  is  outside  the  camp.  Thank  God  that  it  is 
so  1  It  would  be  an  unspeakable  loss  to  be  inside.  The 
same  cross  which  has  brought  us  inside  the  vail  has 
cast  us  outside  the  camp.      Christ  was  cast  out  thither, 


CIIAl'TKR    XVIT.  209 

and  we  are  with  Him  there ;  but  He  lias  been  received 
up  into  Heaven,  and  we  are  with  Him  there.  Is  it  not 
a.  mercy  to  be  outside  of  all  that  which  has  rejected  our 
blessed  Lord  and  Master  ?  Truly  so  ;  and  the  more  we 
know  of  Jesus,  and  the  more  we  know  of  this  present 
evil  world,  the  more  thankful  we  shall  be  to  find  our 
place  outside  of  it  all  with  Him. 


CHAPTER  XVII. 

In  this  chapter  the  reader  will  find  two  special  points, 
namely, — first,  that  life  belongs  to  Jehovah ;  and,  sec- 
ondly, that  the  power  of  atonement  is  in  the  blood. 
The  liord  attached  peculiar  importance  to  both  these 
things.  He  would  have  them  impressed  upon  every 
member  of  the  congregation. 

"  And  the  Lord  spake  unto  Moses,  saying.  Speak 
unto  Aaron,  and  unto  his  sons,  and  unto  all  the  children 
of  Israel,  and  say  unto  them,  This  is  the  thing  which 
the  Lord  hath  commanded,  saying.  What  man  soever 
there  be  of  the  house  of  Israel,  that  killeth  an  ox,  or 
lamb,  or  goat,  in  the  camp,  or  that  killeth  it  out  of  the 
camp,  and  bringeth  it  not  unto  the  door  of  the  taber- 
nacle of  the  congregation,  to  offer  an  offering  unto  the 
Lord,  before  the  to.bernacle  of  the  Lord ;  blood  shall  be 
imputed  unto  that  man ;  he  hath  shed  blood ;  and  that 
man  shall  be  cut  oft"  from  among  his  people."  This 
was  a  most  solemn  matter ;  and  we  may  ask  what  was 


nOO  T.EVTTTCUS. 

involvtHl  in  oflering  a  sacrifice  othervvit^e  than  in  the 
manner  here  prescribed?  It  was  nothing  less  than  rob- 
bing Jehovah  of  His  rights,  and  presenting  to  batan 
that  which  was  due  to  God.  A  man  might  sny,  "  Can 
1  not  offer  a  sacrifice  in  one  place  as  well  as  another  ? " 
The  answer  i.-,  "Life  belongs  to  God,  and  His  claim 
thereto  must  be  recog*nized  in  the  place  which  He  has 
appointed — before  the  tabernacle  of  the  Lord.''  That 
was  the  only  meeting  place  between  God  and  man.  To 
offer  elsewhere  proved  that  the  heart  did  not  want 
God. 

The  moral  of  this  is  plain.  There  is  one  place  where 
God  has  app'ointed  to  meet  the  sinner,  and  that  is  the 
cross — the  antitype  of  the  brazen  altar.  There  and 
there  alone  has  God's  claim  upon  the  life  been  duly  re- 
cognized. To  reject  this  meeting-place  is  to  bring 
down  judgment  upon  oneself — it  is  to  trample  under 
foot  the  just  claims  of  God,  and  to  arrogate  to  oneself 
a  right  to  Kte  which  all  have  forfeited.  It  is  important 
to  see  this. 

"And  the  priest  shall  sprinkle  the  blood  upon  the 
altar  of  ihe  Lord,  at  the  door  of  the  tabernacle  of  the 
(•(-'ngvegation,  and  burn  the  fat  for  a  sweet  savor  unto 
ihc  Lord."  The  blood  and  the  fat  belonged  to  God. 
The  b!c.--~s(>d  Jesus  fuily  recognized  this.  He  surren- 
dered TLs  life  to  God.  and  all  his  hidden  energies  were 
devoled  to  H"m  likewise.  He  voluntarily  walked  to 
the  altar  and  there  gave  up  His  precious  life;  and  the 
fragrant  odor  of  His  intrinsic  excellency  ascended  to 
the  throne  of  God.  Blessed  Jesus !  it  is  sweet,  at  every 
step  of  our  way,  to  he  reminded  of  Thee. 

The  S(^cond  point   above  referred  to  is  clearly  stated 


riiAi>Ti;ii   XV IT.  801 

in  verse  11.  "For  ilie  life  of  the  Hesli  is  in  the  blood: 
and  1  have  given  it  to  you  upon  the  altar,  to  make  an 
atonement  for  your  souls :   for  it  is  the  blood   that 

MAKETII   AN    ATONEMENT    FOR    THE    SOUE."       The  COUUee- 

tiou  between  th(;  two  points  is  deeply  interesting.  AVhen 
man  duly  takes  his  place  as  one  possessing  no  title 
whatsoever  to  life  —  when  he  fully  recognizes  God's 
claims  upon  him,  then  the  divine  record  is,  "I  have 
given  you  the  life  to  make  an  atonement  for  your  soul." 
Yes ;  atonement  is  God's  gift  to  man ;  and,  be  it  care- 
fully noted,  that  this  atonement  is  in  the  blood,  and 
only  in  the  blood.  "  It  is  the  blood  that  maketh  an 
atonement  for  the  soul."  It  is  not  the  l)lood  and  some- 
thing else.  The  word  is  most  explicit.  It  attributes 
atonement  exclusively  to  the  blood.  "AVithout  shed- 
ding of  blood  there  is  no  remission."  (Heb.  ix.  22.) 
It  was  the  death  of  Christ  that  rent  the  vail.  It  is 
"by  the  blood  of  Jesus  "  we  have  "boldness  to  enter 
into  the  holiest."  "We  have  redemption  through  his 
blood,  the  forgiveness  of  sins."  (Eph.  i.  7;  Col.  i.  14.) 
"Having  made  peace  by  the  blood  of  his  cross."  "Ye 
w'ho  were  afar  off  are  made  nigh  by  the  blood  of  his 
cross."  "  The  blood  of  Jesus  Clirist  his  Son  cleanseth 
us  from  all  sin."  (1  John  i.  T)  "They  washed  their 
robes  and  made  them  white  in  {he  blood  of  the  Lamb." 
(Rev.  vii.)  "  They  overcame  1  im  by  the  blood  of  the 
Lamb."     (Rev.  xii.) 

I  would  desire  to  call  my  reader's  earnest  attention 
to  the  precious  and  vital  doctrine  of  the  blood.  I  am 
anxious  that  he  should  see  its  true  place.  The  blood  of 
Christ  is  the  foundation  of  everything.  It  is  the 
ground  of  (rod's  righlrousneps  in  justifying  an  ungodly 
2C, 


302  LEVITICUS. 

sinner  that  believes  on  the  name  of  llie  Son  of  God ; 
and  it  is  the  ground  of  the  ?-inuer's;  eonlidenee  in  draw- 
ing nigh  to  a  holy  God  who  i.s  of  purer  eyes  than  to 
behold  evil.  God  would  ])e  just  in  the  condemnation 
of  the  sinner;  but,  througii  the  death  of  Christ,  He 
ean  be  just  and  the  justifier  of  him  that  believeth — a 
just  God  and  a  Saviour.  The  righteousness  of  God  is 
His  consistency  with  Himselt^ — His  acting  in  harmony 
with  His  revealed  character.  Hence,  were  it  not  for 
the  cross,  His  consistency  with  Himself  would,  of  neces- 
sity, demand  the  death  and  jndgment  of  the  sinner; 
but  in  the  cross  that  death  and  judgment  were  borne 
by  the  sinner's  Surety,  so  that  the  same  divine  consis- 
tency is  perfectly  maintained  while  a  holy  God  justifies 
an  ungodly  sinner  through  faith.  //  is  all  through  the 
blood  of  Je.<u.< — nothing  h'ss — nothing  more— nothing 
different.  "It  is  the  blood  that  maketh  an  atonement 
for  the  sold."  This  is  conclusive.  This  is  God's  simple 
plan  of  justification.  Man's  ))lan  is  much  more  cum- 
brous, much  mor(^  roundiibout.  And  not  only  is  it 
cumbrous  and  roundabout,  but  it  attributes  righteous- 
jiess  to  something  quite  different  fr(jm  what  1  find  in 
the  word.  II  J  look  from  the  third  chapter  of  Genesis 
down  to  the  close  of  Ri^velation,  J  find  the  blood  of 
Christ  put  forward  as  the  alone  ground  of  righteousness. 
»We  get  pardon,  })ence,  life,  righteousness,  all  by  the 
blood,  and  nothing  but  the  l)lood.  The  entire  book  of 
Leviticus,  and  particularly  thc^  chnptcr  upon  which  we 
have  just  been  meditating,  is  a  commentary  upon  the 
doctrine  of  the  blood,  It  seems  strange  to  have  to 
insist  upon  a  fact  so  obvious  to  every  dispassionate 
teachnblr  student  of  \^(^]y  Scripture.      Y<'t  so  it  is.      Our 


CHAPTERS    XVIll. XX.  303 

miiitU  art!  i)roiio  to  slip  away  from  the  plain  testimony 
of  the  word.  We  are  ready  to  adopt  opinions  without 
ever  calmly  in\  estig-ating  them  in  the  light  of  the  divine 
testimonies.  In  this  way  we  get  into  confusion,  dark- 
ness, and  error. 

May  we  all  learn  to  give  the  blood  of  Christ  its  due 
place  !  It  is  so  precious  in  God's  sight  that  He  will 
not  suffer  aught  else  to  be  added  to  or  mingled  with  it.  ^ 
"  The  life  of  the  flesh  is  in  the  blood,  and  I  have  given 
it  to  you  upon  the  altar,  to  make  an  atonement  for  your 
souls:  for  it  in  the  blood  that  maketh  an  atonement  for 
the  soat.^^ 


CHAPTERS  XVill.— XX. 

This  section  sets  before  us,  in  a  very  remarkable 
manner,  the  personal  sanctity  and  moral  propriety 
which  Jehovah  looked  for,  on  the  part  of  those  whom 
He  had  graciously  introduced  into  relationship  with 
Himself;  and,  at  the  same  time,  it  presents  a  most 
humiliating  picture  of  the  enormities  of  which  human 
nature  is  capable. 

"  And  the  Lord  spake  unto  Moses,  saying.  Speak  unto 
the  children  of  Israel,  and  say  unto  them,  /  am  the  Lord 
your  God.''''  Here  we  have  the  foundation  of  the  entire 
superstructure  of  moral  conduct  which  these  chapters 
present.  Israel's  actings  wore  to  take  their  character 
from  the  fact  that  Jehovali  was  their  God.     Thev  were 


o04  LKVJT1CL8. 

called  to  comport  themselves  in  ji  manner  worthy  of  so 
high  and  holy  a  position.  It  Was  God's  lu-eroc^ative  to 
set  forth  the  special  character  and  line  of  conduct  be- 
coming a  people  with  whom  He  \\ap  pleased  to  associate 
His  name.  Hence  the  frequency  of  the  expressions — 
"I  am  the  Lord/'  "I  am  the  Lord  your  God.''  "I 
the  Lord  your  God  am  holy."  Jehovah  was  their  God, 
and  He  was  holy ;  hence,  therefore,  they  were  called  to 
be  holy  likewise.  His  name  was  involved  in  their 
character  and  acting. 

This  is  the  true  principle  of  holiness  for  the  peo))le 
of  God  in  all  ages.  They  are  to  be  governed  and 
characterized  by  the  revelation  which  He  has  made  of 
Himself.  Their  conduct  is  to  Ije  founded  upon  what  Ho 
is,  not  upon  what  they  arc  in  themselves.  This  en- 
tirely sets  aside  the  principle  expressed  in  the  words, 
"Stand  by  thyself,  I  am  holier  than  thou;  "  a  principle 
so  justly  repudiated  l)y  every  sensitive  mind.  It  is  not 
a  comparison  of  one  man  with  another;  l)ut  a  simj)le 
statement  of  the  line  of  conduct  which  God  looks  for  in 
those  who  belong  to  Him.  "After  the  doings  of  the 
land  of  Egypt,  wherein  ye  dwelt,  shall  ye  not  do ;  and 
after  the  doings  of  the  land  of  Canaan,  whither  I  bring 
you,  shall  ye  not  do;  neither  shall  ye  walk  in  their 
ordinances."  The  Egyptians  and  the  Canaanites  were 
all  wrong.  How  was  Israel  to  know  this  ?  Who  told 
them?  How  came  they  to  be  right,  and  all  besides 
wrong?  These  are  interesting  incpiiries;  and  the 
answer  is  as  simple  as  the  questions  are  interesting. 
.Ichovah's  word  was  the  standard  by  which  all  ques- 
tions of  right  and  wrong  were  to  be  definitely  settled  in 
the  judgment  of  evrrv  member  of  the  Israel  of  God.      It 


CllAPTKRS    XV 111. — XX.  305 

was  not,  by  any  niean.s,  \hv  judgment  uf  an  Israelite  in 
opposition  to  the  judgment  of  an  Egyptian  or  of  a 
Canaanite ;  but  it  was  the  judgment  of  God  above  all. 
Egypt  might  have  her  practices  and  her  opinions,  and  so 
might  Canaan;  but  Israel  were  to  have  the  opinions  and 
practices  hiid  down  in  the  word  of  God.  "  Ye  shall  do 
my  judgments,  and  keep  mine  ordinances,  to  walk 
therein:  I  am  the  Lord  your  God.  Ye  shall  therefore 
keep  my  statutes  and  my  judgments:  which,  if  a  man 
do,  he  shall  live  in  lljem:  1  nm  the  Lord." 

It  will  be  well  for  my  reader  to  get  a  clear,  deep,  full, 
practical  sense  of  this  truth.  Th<'  word  of  God  must 
settle  every  question  and  govern  e\ery  conscience. 
There  must  be  no  appeal  from  its  solenni  and  weighty 
decision.  When  God  speaks,  every  heart  must  bow. 
Men  may  form  and  hold  their  opinions;  they  may 
ado[)t  and  defend  their  practices ;  ))Ut  one  of  the  finest 
traits  in  the  character  of  "the  Israel  of  God"  is  pro- 
found reverence  for,  and  implicit  subjection  to,  "  everv 
U'ord  that  proceedeth  out  of  tlie  mouth  of  the  Lord.'' 
The  exhibition  of  this  valuable  feature  may,  perhaps, 
lay  them  open  \{)  the  charge  of  dogmatism,  super- 
ciliousness, and  self-sufficiency,  on  the  part  of  those  who 
have  never  duly  weighed  ihe  luatK-r;  hut.  in  truth, 
nothing  can  l)e  more  unlike  i.logniaiism  than  simple 
subjection  to  th<'  ])laiji  truth  of  (iod:  nothing  more 
unlike  superciliousness  than  reverence  for  the  state- 
ments of  inspiration  ;  nothing  more  unlike  self-sufiiciencv 
ilian  subjection  to  the  divine  authority  of  lioly  Scrip- 
ture. 

True,  there  will  ever  bo  the  need  of  carefulness  as  to 
tlu.'  tone  and  manner  in  iVhich  we  '^et  forth  the  authority 

T 


V,OQ  LEVITICUS, 

for  our  convictions  and  our  conduct.  It  must  be  made 
manifest,  so  far  as  it  may  be,  that  we  are  wholly  gov- 
erned, not  by  our  own  opinions,  but  by  the  word  of  God. 
There  in  great  danger  of  attaching  an  importance  to  an 
opinion  merely  because  we  have  adopted  it.  This  mu.'^t 
be  carefully  guarded  against.  Self  may  creep  in  and 
dis])lay  its  deformity  in  the  defence  of  our  opinions  as 
much  as  in  anything  else;  but  we  must  disallow  it,  in 
every  shape  and  form,  and  be  governed,  in  all  things,  by 
*'  Thus  saith  the  Tjord." 

But,  then,  we  nvv,  not  to  ex})ect  that  everyone  will  be 
ready  to  admit  the  full  force  of  the  divine  staares 
and  judgments.  It  is  as  persons  walk  in  the  integrity 
and  energy  of  the  divine  nature  that  the  word  of 
God  will  be  owned,  appreciated,  and  reverenced.  An 
Egyptian  or  a  Canaanite  would  have  been  wholly 
unable  to  enter  into  the  meaning  or  estimate  the  value 
of  these  statutes  and  judgments,  which  were  to  govern 
the  conduct  of  the  circumcised  people  of  God;  but  that 
did  not,  in  any  wise,  affect  the  question  of  Israel's 
obedience.  They  were  brought  into  a  certain  relation- 
ship with  Jehovah,  and  iha.t  relationship  had  its  d;.<- 
tinctive  privileges  and  responsibilities.  "  I  am  the  Lord 
1/0U7'  God."  This  was  to  be  the  ground  of  tlieir  con- 
duct. They  were  to  act  in  a  way  worthy  of  the  One 
who  had  become  their  God,  and  made  them  Hifi  people. 
It  was  not  that  they  were  a  whit  better  than  other  peo- 
ple. By  no  means.  The  Egyptians  or  Canaanites 
might  have  considered  that  the  Israelites  were  setting 
themselves  up  as  something  superior  in  refusing  to  adopt 
the  habits  of  either  nation.  But,  no;  the  foundation 
of  their  peculiar  line   of  conduct  and  tone  of  morality 


CIIAPTKHS  xvni.~-AX.  30t 

v/iis  laid  in  those  words,  "  /  niii  the  Lord  ijour 
God:' 

In  this  givat  and  prnctiefdly-iniportaiit  fuct,  Jehovah 
set  before  Hi^  people  a  g-roiind  of  conduct  which  was 
immovable,  and  a  standard  of  morality  which  was  a.s 
elevated,  and  as  enduring,  as  the  eternal  throne  itself. 
The  moment  He  entered  into  a  relatiouBhip  with  a  peo- 
ple, their  ethics  were  to  assume  a  character  and  tone 
worthy  of  Him.  It  W;is  no  longer  a  rpje.stion  as  to 
what  they  were,  either  in  Themselves  or  in  comparisoTi 
with  others;  but  of  what  God  wus  in  comparison  with 
all.  Th's  makes  a  material  difference.  To  make  .se//" 
the  gTonnd  of  action  or  the  standard  of  ethics  is  not  only 
presumptuous  folly,  bttt  it  is  sure  to  set  one  upon  a 
descending  scale  of  action.  If  self  be  my  oljjoct,  I 
must,  of  necessity,  sink  lower  and  lower  every  day ; 
but  if,  on  the  other  hand,  I  set  the  Lord  before  me,  I 
shall  rise  higher  and  higher  as,  by  the-  power  of  the 
Holy  Ghost,  I  grow  in  conformity  to  that  perfect  model 
which  is  unfolded  to  the  gaze  of  faith  in  the  sacred  pages 
of  inspiration.  I  shall,  undoubtedly,  have  to  prostrate 
myself  in  the  dust,  under  a  sense  of  how  infinitely  short, 
I  come  of  the  mark  set  before  me  :  but,  then,  I  can  never 
consent  to  the  setting  up  of  a  lower  standard,  nor  can  I 
ever  be  satisfied  until  I  am  conformed  in  all  things  to 
Him  v/ho  was  my  Substitute  on  the  cross,  and  is  my 
Model  in  the  glory. 

Having  said  thus  mncli  on  the  main  principle  of  the 
section  before  us — a  principle  of  unspeakable  importance 
to  Christians,  in  a  practical  ])oint  of  view-~l  feel  it  need- 
less to  enter  into  anything  like  a  detailed  exposition  of 
statutes   which   spe  k   for   ihcmscives    in    most   oiivious 


308  LEVITICUS, 

terms.  I  would  mci*e]y  remark  that  those  statutes 
range  themselves  under  two  distinct  heads,  namely,  first, 
those  which  set  forth  the  shameful  enormities  which  the 
human  heart  is  capable  of  devising;  and,  secondly,  those 
which  exhibit  the  exquisite  tenderness  and  considerate 
care  of  the  God  of  Israel. 

As  to  the  first,  it  is  manifest  that  the  Spirit  of  God 
could  never  enact  laws  for  the  purpo.se  of  preventing 
evils  that  have  no  existence.  He  does  not  construct  a 
dam  where  there  is  no  flood  to  be  resisted.  He  does 
not  deal  with  abstract  ideas,  but  with  positive  realities. 
Man  is,  in  very  deed,  capable  of  perpetrating  each  and 
every  one  of  the  shameful  crimes  referred  to  in  this 
most  faithful  section  of  the  Book  of  Leviticus.  If  he 
were  not,  wd)y  should  he  be  told  not  to  do  so.  Such  a 
code  would  be  wholly  unsuitable  for  angels,  inasmuch 
as  they  are  incapable  of  committing  the  sins  referred  to ; 
but  it  suits  man,  because  he  has  gotten  the  seeds  of 
those  sins  in  his  nature.  This  is  deeply  humbling.  It 
is  a  fresh  declaration  of  the  truth  that  man  is  a  total 
wreck.  From  the  crown  of  his  head  to  the  sole  of  his 
foi)t,  th(,'re  is  not  so  much  as  a  single  speck  of  moral 
soundness,  as  looked  at  in  the  light  of  the  divine  pre- 
sence. The  being  for  whom  Jehovah  thought  it  needful 
to  write  Leviticus  xviii. — xx.  must  be  a  vile  sinner;  but 
tiiat  being  is  man — the  writer  an<l  reader  of  these  lines 
How  plain  it  is,  therefore,  that  'Mhey  that  are  in  the 
flesh  cannot  please  God.''  (Rom.  viii.)  Thank  God,  the 
believer  is  "not  in  the  flesh,  but  in  the  Spirit."  He  has 
been  taken  completely  out  of  his  old  creation-standing, 
and  introduced  into  the  new  creation,  in  which  the 
uioral  evils  aini'd  at  in  this  our  section  can  have  no  ex- 


CHAI'TERS   XVII r,— XX.  309 

istence.  Truo,  he  has  gotten  the  old  nature ;  hut  it  is 
his  happy  privilege  to  "reckon"  it  as  a  dead  thing,  and 
to  walk  in  the  abiding  i>o\ver  of  the  new  creation, 
wherein  "all  things  are  of  God/'  This  is  christian 
liberty — even  liberty  to  walk  up  and  down  in  that  fair 
creation  where  no  trace  of  evil  can  ever  be  found ; 
hallowed  liberty  to  walk  in  holiness  and  purity  before 
God  and  man  ;  libert}^  to  tread  those  lofty  walks  of  per- 
sonal sanctity  whereon  the  beams  of  Ihe  divine  counte- 
nance ever  pour  themselves  in  living  lustre.  Eeader, 
this  is  christian  liberty.  It  is  liberty,  not  to  commit  sin, 
but  to  taste  the  celestial  sweets  of  a  life  of  true;  holiness 
and  moral  elevation-  May  we  prize  more  highly  than 
we  have  ever  done  this  precious  boon  of  heaven — 
christian  liberty ! 

And,  now,  one  word  as  to  the  second  class  of  statutes 
contained  in  our  section — namely,  those  v>'h;ch  so  touch- 
ingly  bring  out  divine  tenderness  and  ciire.  Take  the 
following:  "And  when  ye  reap  the  harvest  of  your 
land,  thou  shalt  not  wholly  reap  the  corners  of  thy  field, 
neither  shalt  thou  gather  the  gleanings  of  thy  harvest. 
And  thou  shalt  not  glean  thy  vineyard,  neither  shalt 
thou  gather  every  grape  of  thy  vincA^ird ;  thou  shalt 
leave  them  for  the  poor  and  atranger :  I  am  the  Lord 
your  God."  (Chap.  xix.  9,  10.)  This  ordinance  will 
meet  us  again  in  chapter  x.xiii.,  but  there  we  shall  see  it 
in  its  dispensational  bearing.  Here,  we  contemplate  it 
morall}^  as  unfolding  the  precious  grace  of  Israel's  God. 
He  would  think  of  "  the  i)Oor  and  stranger;"  and  He 
would  have  His  people  think  of  them  likewise.  When 
tlie  golden  sheaves  were  being  reaped,  and  the  mellow 
clusters  gathered,  "the  poor  and  stranger"  were  to  l)e 


310  LEVITICUS. 

rciiieiubered  by  the  Isnu'l  of  God,  beeaiiric  Jehovah  was 
tlie  (yod  of  Israel.  The  reaper  and  the  grape-gatherer 
were  not  to  be  governed  l)y  a  spirit  of  grasping  covet- 
ousness,  which  wouhi  bare  the  corners  of  the  field  and 
sirip  the  branches  of  the  vino,  but  rather  by  a  spirit  of 
large-hearted,  genuine  benevolence,  which  would  leave  a 
sheaf  and  a  cluster  "for  the  poor  and  stranger."  that 
they,  too,  might  rejoice  in  the  unbounded  goodness  of 
Him  whose  ]);iths  drop  fatness,  and  cm  whose  open  hand 
all  \hv  st)ns  of  want  may  conlidently  wail. 

The  l>0()k  of  Knili  fnniislies  a  tine  e.\iiiiii)!e  of  one 
who  fiilK'  M(te(l  out  this  most  hrne\o}ent  statute.  "And 
li(»a.z  said  unto  her.  (Ixuth.)  .\  I  meal-time  eome  thou 
hither,  and  eat  of  llje  bi<'ad,  and  dip  tiiy  morx'l  in  tlu' 
vinegar.  And  she  >;\\  Ixside  lije  reajurs;  and  he  reachetl 
her  i)arched  corn,  and  .-he  did  eat,  and  was  sutficed  and 
left.  And  when  sh<'  w  its  ri.-^en  up  to  glean.  15oaz  com- 
manded his  young  men.  saying.  Let  her  glean  even 
among  the  sheaves,  and  reproach  her  not :  and  let  fall 
also  some  of  the  hand/ids  of  pnrpoi^e  for  h<n\  and 
leave  them,  that  she  may  glean  them,  and  rebuke  her 
not."  (Ruth  ii.  14 — 16.)  Most  touching  and  beautiful 
grace!  Truly,  it  is  good  for  our  poor  selfish  hearts  to 
be  brought  in  contact  with  such  principles  and  such 
practices.  Nothing  can  surpass  the  exquisite  refinement 
of  the  words,  ''let  fall  also  some  of  the  handfuls  of 
purpose  for  her."  It  was,  evidently,  the  desire  of  this 
noble  Israelite  that  "the  stranger"  might  have  abund- 
ance, and  have  it,  too,  rather  as  th(;  fruit  of  her  own 
gleaning  than  of  his  benevolence.  This  was  the  very 
essence  of  refinement.  It  was  putting  her  in  immediate 
connertion  with,  and  dependence  upon,  the  God  of  Israel, 


CIIAVTKKS    XVII  r.  —  XX.  -       PAX 

who  had  fully  rceogni/ed  and  ])rovidcd  for  "  the  {i:k'an(M"."' 
Boaz  was  luerely  acting-  out  that  gracious  ordinance  of 
which  Ruth  was  reaping  the  henelit.  The  same  grace 
that  had  given  him  the  held  gave  her  the  gleanings. 
They  were  both  debtors  to  grace.  Sh(^  was  the  Jiappy 
recipient  of  Jeliovah's  goothiess.  lie  was  the  honored 
(wponent  of  Jehovah's  most  gracious  institution.  All 
was  in  most  lovely  moral  order.  The  creature  was 
blessed  and  God  was  gioritied.  Who  would  not  own 
that  it  is  good  for  us  to  be  allowed  to  breathe  such  an 
atmosphere  ? 

Let  us  now  turn  to  another  statute  of  our  section. 
"  Thou  shalt  not  defraud  thy  neighbor,  neither  rob 
him :  the  wages  of  him  that  is  hired  shall  not  abide 
with  thee  all  night  until  the  morning."  (Ohaj).  xix. 
18.)  What  tender  care  is  here!  The  High  and 
Mighty  One  that  inhabiteth  eternity  can  take  know- 
ledge of  the  thoughts  and  feelings  that  spring  up  in 
the  heart  of  a  poor  laborer.  He  knows  and  takes  into 
account  the  expectations  of  such  an  one  in  reference  to 
the  fruit  of  his  day's  toil.  The  wages  will,  naturally, 
be  looked  for.  The  laborer's  heart  counts  upon  theiii  ; 
the  ftimily  meal  depends  ujton  them.  Oh!  let  tliem 
not  be  held  back.  Send  not  the  laborer  home  with  a 
lieavy  heart,  to  make  the  heart  of  his  wife  and  family 
1  heavy  likewise.  By  all  means,  give  him  that  for  which 
he  has  wrought,  to  which  he  has  a  right,  and  on  which 
his  heart  is  set.  He  is  a  husband,  he  is  a  father;  and 
lie  has  borne  the  burden  and  heat  of  the  day  that  his 
wife  and  children  may  not  go  hungry  to  bed.  Disap- 
point him  not.  Give  him  his  due.  Thus  does  our  God 
take    notice    of    the    verv    thi-obl^ings    of    the     laborer's 


1112  1.KVIT1CU8. 

heart,  and  make  provision  for  his  rising  expectations. 
Precious  gracc! !  Most  tender,  thoughtful,  touching, 
condescending  love !  The  bare  contemplation  of  such 
statutes  is  sufficient  to  throw  one  into  a  flood  of  ten- 
derness. Could  any  one  read  such  passages  and  not  be 
melted  ?  Could  any  one  read  them  and  thoughtlessly 
dismiss  a  poor  laborer,  not  knowing  whether  he  and 
his  family  have  wherewithal  to  meet  the  cravings  of 
hunger? 

Nothing  can  be  more  painful  to  a  tender  heart  than 
the  lack  of  k'ndly  consideration  for  the  poor,  so  often 
manifested  by  the  rich.  These  latter  can  sit  down  to 
their  sumptuous  repast  after  dismissing  from  their  door 
some  poor  industrious  creature  who  had  come  seeking 
the  just  reward  of  h"s  honest  labor.  They  think  not 
of  the  aching  heart  with  whicli  that  man  returns  to  his 
family,  to  tell  them  of  the  disappointment  to  himself 
and  to  them.  Oh  :  it  is  terrible.  It  is  most  offensive 
to  God.  and  to  all  who  hav(»  drunk,  in  any  measure, 
into  His  grace.  If  w(^  would  know  what  God  thinks  of 
such  acting,  we  have  only  to  hearken  to  the  following 
accents  of  holv  indignation:  "Behold,  the  hire  of  the 
laborer's  who  have  reaped  down  your  fields,  which  is 
of  you  k(^pt  back  bv  fi'aud.  crieth:  and  the  cries  of 
them  tiiat  have  i'(a]ied  have  centered  into  the  ears  of 
the  T-ord  of  Rabaoth."  (James  v.  4.)  "The  I.ord  of 
Sii.baoth"  hea.rs  the  cry  of  the  aggrieved  and  disap- 
porinted  laborer.  His  tender  love  tells  itself  forth  in 
the  institutions  of  His  moral  government;  and  even 
though  the  heart  should  not  be  meUed  by  the  grace  of 
those  institutions,  the  conduct  should,  at  least,  be 
governed  by  thc>    righteousness   thereof.     God  will  not 


CHAPTERS   XVIII. — XX.  313 

suffer  the  claims  of  the  poor  to  be  hearllessly  tossed 
aside  by  those  who  are  so  hardened  by  the  influence  of 
weahh  as  to  be  insensible  to  the  appeals  of  tenderness, 
and  who  are  so  far  removed  b(.'yond  the  region  of  per- 
sonal need  as  to  be  incapable  of  feeling  for  those  whose 
lot  it  is  to  spend  their  days  amid  exhausting  toil  or 
pinching  poverty.  The  poor  are  the  special  objects  of 
God's  care.  Again  and  agahi  lie  makes  provision  for 
them  in  the  statutes  of  Ilis  moral  administration ;  andi 
it  is  particularl}^  declared  of  Ilim  who  shall,  ere  long, 
assume,  in  manifested  glory,  the  reins  of  government, 
that  "He  shall  deliver  the  needy  when  he  crieth ;  the 
poor  also,  and  him  that  hath  no  helper.  He  shall  spare 
the  poor  and  need}^,  and  shall  save  the  souls  of  the 
needy.  He  shall  redeem  their  souls  from  deceit  and 
violence;  and  precious  shall  their  blood  be  in  his  sight." 
(Psalm  Ixxii.  12— U.) 

May  we  profit  by  the  review  of  those  precious  and 
deeply  practical  truibs !  May  our  hearts  be  affected, 
and  our  conduct  influenced  b}^  them.  We  live  in  a 
heartless  world ;  and  there  is  a  vast  amount  of  selfish- 
ness in  our  own  hearts.  We  are  not  sufficiently  aflected 
by  the  thought  of  the  need  of  others.  We  are  apt  to 
forget  the  poor  in  the  midst  of  our  abundance.  We 
often  forget  that  the  very  persons  whose  labor  minis- 
ters to  our  personal  comfort  are  living,  it  may  be,  in  the 
deepest  poverty.  Let  us  think  of  these  things.  Let  us 
beware  of  "  grinding  the  faces  of  the  poor."  If  the  Jews 
of  old  were  taught  by  the  statutes  and  ordinances  of 
the  Mosaic  econom}^,  to  entertain  kindly  feelings  toward 
the  poor,  and  to  deal  tenderly  and  graciously  with  the 
.sons  of  toil,  how  much  more  ought  the  higher  and  more 
27 


311  Lr.VlTJCT^S. 

spiritual  ethics  of  the  Gospel  dispensation  produce  in 
the  hearts  and  lives  of  Christians  a  large-hearted  benevo- 
lence toward  every  form  of  huiiian  need. 

True,  there  is  urgent  need  of  prudence  and  caution, 
lest  we  take  a  man  'out  of  the  honorable  position  in 
which  he  was  designed  and  fitted  to  move — namely,  a 
position  of  dependence  upon  the  fruits,  the  precious  and 
fragrant  fruits,  of  honest  indu.stry.  This  would  bo  a 
grievous  injury,  instead  of  a  benelit.  The  example  of 
Boaz  should  instruct  in  this  matter.  He  allowed  Rath 
to  glean  ;  but  he  took  care  to  make  her  gleaning  profit- 
able. This  is  a  very  safe  and  a  very  simple  principle. 
God  intends  that  man  should  work  at  something  or 
another,  and  we  run  counter  to  Him  when  we  draw  our 
fellow  out  of  the  place  of  dependence  upon  the  results 
of  patient  industry,  into  that  of  dependence  upon  the  re- 
sults of  false  benevolence.  The  former  is  as  honorabh' 
and  elevatiu'r  a..;  the  latter  is  contemptible  and  demoral- 
izing. Ther(>  is  no  ))i'ead  so  sweet  to  the  taste  as  that 
which  is  nobly  earned;  but  then  those  who  earn  their 
bread  should  get  enough.  A  man  v/ill  feed  and  care 
his  horses;  how  much  more  his  fellow,  who  yields  him 
the  la!)or  of  h;^  hands  from  Monday  morning  till  Satur- 
day night. 

l^nt,  some  vrill  say,  "  Th(>re  are  two  sides  to  this 
question."  I'nquestionaljly  there  are;  and,  no  doubt, 
one  meets  with  a  great  deal  amongst  the  poor  which  is 
calculated  to  dry  up  the  springs  of  benevolence  and 
genuine  sympathy.  There  is  much  which  tends  to  stetd 
the  heart,  and  close  the  hand  ;  but,  one  thing  is  certain — 
it  is  better  to  be  deceived  in  ninety-nine  cases  out  of  a 
hundred    than    to    shut   up    the    liowels   of  compassion 


CHAPTERS    XVill. — XX.  315 

against  a  single  worthy  object.  Our  heavenly  Father 
causes  His  sun  to  shine  upon  the  evil  and  on  the  good ; 
and  sendeth  rain  upon  the  just  and  upon  the  unjust. 
The  same  sunbeams  that  gladden  the  heart  of  some  de- 
voted servant  of  Christ  are  poured  upon  the  path  of  some 
ungodly  sinner ;  and  the  selfsame  shower  that  falls  upon 
the  tillage  of  a  true  believer,  enriches  also  the  furrows 
of  some  blaspheming  infidel.  This  is  to  be  our  model. 
"  Be  ye,  therefore,  perfect,  even  as  your  Father  which 
is  in  heaven  is  perfect."  (Matt.  v.  48.)  It  is  only  as 
we  set  the  Lord  before  us,  and  walk  in  the  power  of  Ilis 
grace,  that  we  shall  be  able  to  go  on,  from  day  to  day, 
meeting  with  a  tender  heart  and  an  oi)en  hand  every 
possible  form  of  human  misery.  It  is  only  as  we  our- 
selves are  drinking  at  the  exhaustless  fountain  of  divine 
love  and  tenderness,  that  we  shall  be  able  to  go  on  min- 
istering to  human  need  unchecked  by  the  oft-repeated 
manifestation  of  human  depravity.  Our  tiny  springs 
would  soon  be  dried  up  were  they  not  maintained  in  un- 
broken connection  with  that  ever-gushing  source. 

The  statute  which  next  presents  itself  for  our  consid- 
eration, exemplifies,  most  touchingly,  the  tender  care  of 
the  God  of  Israel.  "  Thou  shalt  not  curse  the  deaf,  nor 
put  a  stumbling-block  before  the  blind,  but  shall  fear  thy 
God:  I  am  the  Lord."  (Ver.  14.)  Here,  a  barrier  is 
erected  to  stem  the  rising  tide  of  irritability  with  which 
uncontrolled  nature  would  be  almost  sure  to  meet  the 
personal  infirmity  of  deafness.  How  well  we  can  under- 
stand this  !  Nature  does  not  like  to  be  called  upon  to 
repeat  its  words,  again  and  again,  in  order  to  meet  the 
deaf  man's  infirmity.  Jehovah  thought  of  this,  and 
provided  for  it.     And  what  is  the  provision?     "Thou 


3ir>  LEVITICTTS. 

slialt  fear  thy  God."  Vrhen  tried  by  a  deaf  person,  re- 
nieniber  the  Lord,  and  look  to  Him  for  grace  to  enable 
you  to  govern  your  temper. 

'Vhe  seeond  part  of  this  statute  reveals  a  most  humili- 
ating amount  of  wicke(Incss  in  human  nature.  The  idea 
of  laying  a  stumbhng-bhu-k  in  the  vray  of  the  blind,  is 
about  the  most  wanton  cruelty  imaginable ;  and  yet  man 
is  capable  of  it,  else  he  would  not  b'o  warned  against  it. 
No  doubt,  th's,  as  well  as  many  otjier  statutes,  admits 
of  a  spiritual  applcation;  but  that  in  nowise  interferes 
with  the  plain  literal  principle  set  forth  in  it.  Man  is 
capable  of  placing  a  stumbling-block  in  the  way  of  a 
fellow-creature  afflicted  with  blindness.  Such  is  man! 
Truly,  the  Lord  knew  Avhat  was  in  man  when  He  wrote 
the  statutes  and  judgments  of  the  Book  of  Leviticus. 

I  shall  leave  my  reader  to  meditate  alone  upon  the  re- 
mainder of  our  section.  He  will  find  that  each  statute 
teaches  a  double  lesson — namely,  a  lesson  with  respect 
to  nature's  evil  tendencies,  and  also  a  lesson  as  to  Jeho- 
vah's tender  care.'-' 


*  Verses  10  and  17  demand  special  attention.  '"Thou  shali 
not  go  up  and  down  as  a  talebearer  among  thy  people.''  This 
is  a  most  seasonable  admonition  for  the  people  of  God,  in 
every  age.  A  talebearer  is  sure  to  do  incalculable  mischief. 
It  has  been  well  remarked  that  a  talebearer  injnres  three  per- 
sons— he  injures  himself,  he  injures  his  hearer,  and  he  injures 
tlie  subject  of  his  tale.  All  this  he  does  directly  ;  and  as  to 
the  indirect  consequences,  who  can  recount  them?  Let  us 
carefully  guard  against  this  horrible  evil.  jMay  we  never 
suflei-  a  tale  to  pass  our  lips  ;  and  let  us  liever  stand  to  hearken 
to  a  talebearer.  May  we  always  know  how  to  drive  away  a 
backbiting  tongue  with  an  angry  countenance,  as  the  north 
wind  driveth  away  rain. 


CHAPTERS   XXL,  XXII.  317 


CHAPTERS  XXL,  XXII. 

These  chapters  unfold,  with  great  minuteness  of  de- 
tail, the  divine  requirements  in  reference  to  those  who 
were  privileged  to  draw  near  as  priests  to  "  offer  the 
bread  of  their  God."  In  this,  as  in  the  preceding  sec- 
tion, we  liave  conduct  as  the  result,  not  the  procuring 
cause  of  the  relationship.  This  should  be  carefully 
borne  in  mind.  The  sons  of  Aaron  were,  in  virtue  of 
their  birth,  pricvsts  unto  God  They  all  stood  in  this 
relaiiionship,  one  as  well  as  another.  It  was  not  a  mat- 
ter of  attainment,  a  question  of  progress,  something 
which  one  had,  and  another  had  not.  All  the  sons  of 
Aaron  were  priests.  They  were  born  into  a  priestly 
place.  Their  capacity  to  understand  and  enjoy  their 
position  and  its  attendant  privileges  was,  obviously,  a 
different  thing  altogether.  One  might  be  a  babe ;  and 
another  might  have  reached  the  point  of  mature  and 
vigorous  manhood.  The  former  would,  of  necessity,  be 
unable  to  eat  of  the  priestly  food,  being  a  babe  for  whom 
''milk  "and  not  "strong  meat"  was  adapted;  but  he 
was  as  truly  a  member  of  the  priestly  house  as  the  man 
wTio  could  tread,  with  firm  step,  the  courts  of  the  Lord's 


In  verse  17,  we  learn  what  ought  to  take  the  place  of  tale- 
bearing. ''Thoushalt  in  anywise  rebuke  thy  neighbor,  and 
not  suffer  sin  upon  him."  In  place  of  carrying  to  another  a 
tale  about  my  neighbor,  I  am  called  upon  to  go  directly  to 
himself  and  rebuke  him,  if  there  is  anything  wrong.  This 
is  the  divine  method.     Satan's  method  is  to  act  tlie  talebearer. 


318  LEVITICUS. 

house,  and  feed  upon  -'the  wave  breast"  and  '' heare 
shoulder"  of  the  sacrifice. 

This  distinction  is  easily  understood  in  the  case  of  the 
sons  of  Aaron,  and,  hence,  it  will  serve  to  illustrate,  in 
a  very  simple  manner,  the  truth  as  to  the  members  of 
the  true  priestly  house  over  which  our  Great  High 
Priest  presides,  and  to  which  all  true  believers  belong. 
(Heb.  iii.  6.)  Every  child  of  God  is  a  priest.  He  is 
enrolled  as  a  member  of  Christ's  priestly  house.  He 
may  ))e  very  ignorant ;  but  his  position,  as  a  priest,  is 
not  founded  upon  knowledge,  but  upon  life.  His  experi- 
ence may  be  very  shallow ;  but  his  place  as  a  priest  does 
not  depend  upon  experience,  but  upon  life.  His  capacity 
may  be  very  limited ;  but  his  relationship  as  a  priest  does 
not  rest  upon  an  enlarged  capacity,  but  upon  life.  He 
was  born  into  the  position  and  relationship  of  a  priest. 
He  did  not  work  himself  thereinto.  It  was  not  by  any 
efforts  of  His  own  that  he  became  a  priest.  He  became 
a  priest  by  birth.  The  spiritual  priesthood,  together 
with  all  the  spiritual  functions  attaching  thereunto,  is 
the  necessary  appendage  to  spiritual  birth.  The  capacity 
to  enjoy  the  privileges  and  to  discharge  the  functions  of 
a  position  must  not  be  confounded  with  the  position  it- 
self They  must  ever  be  kept  distinct.  Relationship  is 
one  thing ;  capacity  is  quite  another. 

Furthermore,  in  looking  at  the  family  of  Aaron,  we 
see  that  nothing  could  break  the  relationship  between 
him  and  his  sons.  There  were  many  things  which 
would  interfere  with  the  full  enjoyment  of  the  privileges 
attaching  to  the  relationship.  A  son  of  Aaron  might 
"defile  himself  by  the  dead."  He  might  defile  himself 
by  forming  an  unholy  alliance.     He  might  have  some 


CHAPTERS    XXI.,  XXII.  310 

bodily  "blemish."  He  might  be  "  blind  or  lame."  Ho 
might  be  "a  dwarf."  Any  of  these  things  would  have 
interfered,  very  materially,  with  his  enjoyment  of  the 
privileges,  and  his  discharge  of  the  functions  pertaining 
to  his  relationship,  as  we  read,  "  No  man  that  hath  a 
blemish  of  the  seed  of  Aaron  the  priest  shall  come  nigh 
to  offer  the  offerings  of  the  Lord  made  by  fire :  he  hath 
a  blemish:  he  shall  not  come  nigh  to  offer  the  bread  of 
his  God.  He  shall  eat  the  bread  of  his  God,  both  of  the 
most  holy  and  the  holy ;  only  he  shall  not  go  in  unto  the 
vail,  nor  come  nigh  unto  the  altar,  because  he  hath  a 
blemish  ;that  he  profane  not  my  sanctuaries :  for  I  the 
Lord  do  sanctify  them."  (Chap.  xxi.  21—23.)  But 
none  of  these  things  could  possibly  touch  the  fact  of  a 
relationship  founded  upon  the  established  principles  of 
human  nature.  Though  a  son  of  Aaron  were  a  dwarf, 
that  dwarf  was  a  son  of  Aaron.  True,  he  was,  as  a 
dwarf,  shorn  of  many  precious  privileges  and  lofty  dig- 
nities pertaining  to  the  priesthood ;  but  he  was  a  son  of 
Aaron  all  the  while.  He  could  neither  enjoy  the  same 
measure  or  character  of  communion,  nor  yet  discharge 
the  same  elevated  functions  of  priestly  service,  as  one 
who  had  reached  to  manhood's  appointed  stature ;  but 
he  was  a  member  of  the  priestly  house,  and,  as  such, 
permitted  to  "  eat  the  bread  of  his  God."  The  rela- 
tionship was  genuine,  though  the  development  was  so 
defective. 

The  spiritual  application  of  all  this  is  as  simple  as  it 
is  practical.  To  be  a  child  of  God,  is  one  thing;  to  be 
in  the  enjoyment  of  priestly  communion  and  priestly 
Worship,  is  quite  another.  The  latter  is,  alas !  interfered 
with  by  many  things.     Circumstances  and  associations 


320  LEVITICUS. 

are  allowed  to  act  upon  us  by  their  defiling  influence. 
We  are  not  to  suppose  that  all  Christians  enjoy  the 
same  elevation  of  walk,  the  same  intimacy  of  fellowship, 
the  same  felt  nearness  to  Christ.  Alas !  alas !  they  do 
not.  Many  of  us  have  to  mourn  over  our  spiritual  de- 
fects. There  is  lameness  of  walk,  defective  vision, 
stunted  growth ;  or  we  allow  ourselves  to  be  defiled  by 
contact  with  evil,  and  to  be  weakened  and  hindered  by 
unhallowed  associations.  In  a  word,  as  the  sons  of 
Aaron,  though  being  priests  by  birth,  were,  neverthe- 
less, deprived  of  many  privileges  through  ceremonial 
defilement  and  physical  defects  ;  so  we,  though  being 
priests  unto  God,  by  spiritual  birth,  are  deprived  of 
many  of  the  high  and  holy  privileges  of  our  position,  by 
moral  defilement  and  spiritual  defects.  We  are  shorn 
of  many  of  our  dignities  through  defective  spiritual  de- 
velopment. We  lack  singleness  of  eye,  spiritual  vigor, 
whole-hearted  devotedness.  Saved  w^e  are,  through  the 
free  grace  of  God,  on  the  ground  of  Christ's  perfect 
sacrifice.  "  We  are  all  the  children  of  God,  by  faith  in 
Christ  Jesus;"  but,  then,  salvation  is  one  thing;  com- 
munion is  quite  another.  Sonship  is  one  thing ;  obedi- 
ence is  quite  another. 

These  things  should  be  carefully  distinguished.  The 
section  before  us  illustrates  the  distinction  with  great 
force  and  clearness.  If  one  of  the  sons  of  Aaron  hap- 
pened to  be  "broken-footed,  or  broken-handed,"  was  be 
deprived  of  his  sonship  ?  Assuredly  not.  Was  he  de- 
prived of  his  priestly  position  ?  By  no  means.  It  was 
distinctly  declared,  "  He  shall  eat  the  bread  of  Ills  God, 
both  of  the  most  holy  and  of  the  holy."  What,  then, 
did  he  lose  by  his  physical  blemish  ?     He  was  forbidden 


CHAPTERS   XXT.,  XXIT.  321 

to  tread  some  of  the  higher  walks  of  priestly  service 
and  worship.  ''  Only  he  shall  not  go  in  unto  the  vail, 
nor  come  nigh  unto  the  altar."  These  wei'e  very  serious 
privations ;  and  though  it  may  be  objected  that  a  man 
could  not  help  many  of  these  physical  defects,  that  did 
not  alter  the  matter.  Jehovah  could  not  have  a  blem- 
ished priest  at  His  altar,  or  a  blemished  sacrifice  thereon. 
Both  the  priest  and  the  sacrifice  should  be  perfect.  "  No 
man  that  hath  a  blemish  of  the  seed  of  Aaron  the  priest 
shall  come  nigh  to  offer  the  offerings  of  the  Lord  made 
by  fire."  (Chap.  xxi.  22.)  "But  whatsoever  hath  a 
blemish,  that  shall  ye  not  offer ;  for  it  shall  not  be  accept- 
able for  you.'^  (Chap.  xxii.  20.) 

Now,  we  have  both  the  perfect  priest,  and  the  perfect 
sacrifice,  in  the  Person  of  our  blessed  Lord  Jesus  Christ. 
He,  having  "offered  himself  without  spot  to  God," 
passed  into  the  heavens,  as  our  great  High  Priest, 
where  He  ever  liveth  to  make  intercession  for  us.  The 
Epistle  to  the  Hebrews  dwells  elaborately  upon  these 
two  points.  It  throws  into  vivid  contrast  the  sacrifice 
and  priesthood  of  the  Mosaic  system  and  the  Sacrifice 
and  Priesthood  of  Christ.  In  Him  we  have  divine  per- 
fectness,  whether  as  the  Victim  or  as  the  Priest.  We 
have  all  that  God  could  require,  and  all  that  man  could 
need.  His  precious  blood  has  put  away  all  our  sins ; 
and  His  all-prevailing  intercession  ever  maintains  us  in 
all  the  perfectness  of  the  place  into  which  His  blood  has 
introduced  us.  "We  are  complete  in  Him ;"  (Col.  ii.)  ; 
and  yet,  so  feeble  and  so  faltering  are  we  in  ourselves ; 
so  full  of  failure  and  infirmity ;  so  prone  to  err  and  stum- 
ble in  our  onward  way,  that  we  could  not  stand  for  a 
moment,  were  it  not  that  "  He  ever  liveth  to  make  inter- 
u 


322  LEVITICUS. 

cession  for  us."  These  things  have  been  dwelt  upon  in 
the  earlier  chapters  of  this  volume ;  and  it  is,  therefore, 
needless  to  enter  further  upon  them  here.  Those  who 
have  anything  like  correct  apprehensions  of  the  grand 
foundation  truths  of  Christianity,  and  any  measure  of 
experience  in  the  christian  life,  Avill  be  able  to  under- 
stand how  it  is  that,  though  "  complete  in  him  who  is 
the  head  of  all  principality  and  power,"  they,  neverthe- 
less, need,  wiiile  down  here  amid  the  infirmities,  conflicts, 
and  buffetings  of  earth,  the  powerful  advocacy  of  their 
adorable  and  divine  High  Priest.  The  believer  is 
"washed,  sanctified,  and  justified."  (1  Cor.  vi.)  He 
is  "accepted  in  the  beloved."  (Eph.  i.  6.)  He  can 
never  come  into  judgment,  as  regards  his  person.  (See 
John  V.  24,  where  the  word  is  xpiaiv  and  not  xataxp,,aiv.) 
Death  and  judgment  are  behind  him,  because  he  is 
united  to  Christ  who  has  passed  through  them  both,  on 
his  behalf  and  in  his  stead.  All  these  things  are  divinely 
true  of  the  very  weakest,  most  unlettered,  and  inexpe- 
rienced member  of  the  family  of  God ;  but  yet,  inasmuch 
as  he  carries  about  with  him  a  nature  so  incorrigibly 
bad,  and  so  irremediably  ruined,  that  no  discipline  can 
correct  it,  and  no  medicine  cure  it,  inasmuch  as  he  is 
the  tenant  of  a  body  of  sin  and  death — as  he  is  sur- 
rounded, on  all  sides,  by  hostile  influences — as  he  is 
called  to  cope,  perpetually,  wdth  the  combined  forces  of 
the  world,  the  flesh,  and  the  devil — he  could  never  keep 
his  ground,  much  less  make  progress,  were  he  not  upheld 
by  the  all-prevailing  intercession  of  his  great  High  Priest, 
who  boars  the  names  of  His  people  upon  Hi^  breast  and 
upon  His  shoulder. 

Some,    I    am    aware,  have    found    great   difficulty  in 


CHAPTEUS    XXI.,   XXII.  323 

reconciling  the  idea  of  the  believer's  perfect  standing  in 
Christ  with  the  need  of  priesthood.  "If/'  it  is  argued, 
"he  is  perfect,  what  need  has  hoof  a  priest?"  The 
two  things  are  as  distinctly  taught  m  the  word  as  they 
are  compatible  one  with  another,  and  understood  in  the 
experience  of  every  rightly-instructed  Christian.  It  is 
of  the  very  last  importance  to  apprehend,  with  clearness 
and  accuracy,  the  perfect  harmony  between  these  two 
points.  The  believer  is  perfect  in  Christ ;  but,  in  him- 
self, he  is  a  poor  feeble  creature,  ever  liable  to  fall. 
Hence,  the  unspeakable  blessedness  of  having  One  who 
can  manage  all  his  affairs  for  him,  at  the  rig'ht  hand  of 
the  Majesty  in  the  heavens — One  who  upholds  him 
continually  by  the  right  hand  of  His  righteousness — 
One  who  will  never  let  him  go — One  who  is  able  to 
save  to  the  uttermost — One  who  is  "  the  same  yesterday, 
to-day,  and  for  ever'' — One  who  will  bear  him  tri- 
umphantly through  all  the  difficulties  and  dangers 
which  surround  him;  and,  finally,  ''present  him  fault- 
less before  the  presence  of  his  glory  with  exceedino' 
joy."  Blessed  for  ever  be  the  grace  that  has  m.ade 
such  ample  provision  for  all  our  need  in  the  blood  of  a 
Spotless  Victim  and  the  intercession  of  a  divine  High 
Priest ! 

Dear  christian  reader,  let  it  be  our  care  so  to  walk, 
so  to  "  keep  ourselves  unspotted  from  the  world,"  so  to 
stand  apart  from  all  unhallowed  associations,  that  we 
may  enjoy  the  highest  privileges  and  discharge  the 
most  elevated  functions  of  our  position  ns  members  of 
the  priestly  house  of  which  Christ  is  Ihe  Head.  We 
have  ''boldness  to  enter  into  the  holiest,  through  the 
blood  of  Jesus  " — "  we  have  a  great  High   Priest  over 


324  LEVITICUS. 

the  house  of  Grod."  (Heb.  x.)  Nothing  can  ever  rob 
us  of  these  privileges.  But,  then,  our  communion  may 
be  marred — our  worship  may  be  hindered — our  holy 
functions  may  remain  undischarged.  Those  ceremonial 
matters  against  which  the  sons  of  Aaron  were  warned, 
in  the  section  before  us,  have  their  antitypes  in  the 
christian  economy.  Had  they  to  be  warned  against 
unholy  contact  ?  So  have  we.  Had  they  to  be  warned 
against  unholy  alliance  ?  So  have  we.  Had  they  to  be 
warned  against  all  manner  of  ceremonial  uncleanness  ? 
So  have  we  to  be  warned  against  "  all  filthiness  of  the 
flesh  and  spirit."  (1  Cor.  vii.)  Were  they  shorn  of 
many  of  their  loftiest  priestly  privileges  by  bodily  blem- 
ish and  imperfect  natural  growth  ?  So  are  we,  by  moral 
blemish,  and  imperfect  spiritual  growth. 

Will  any  one  venture  to  call  in  question  the  practical 
importance  of  such  principles  as  these  ?  Is  it  not 
obvious  that  the  more  highly  we  estimate  the  blessings 
which  attach  to  that  priestly  house  of  which  we  have 
been  constituted  members,  in  virtue  of  our  spiritual 
birth,  the  more  carefully  shall  we  guard  against  ever}^- 
thing  which  might  tend,  in  any  wise,  to  rob  us  of  their 
enjoyment?  Undoubtedly.  And  this  it  is  which 
renders  the  close  study  of  our  section  so  pre-eminently 
practical.  May  we  feel  its  power,  through  the  applica- 
tion of  God  the  Holy  Ghost !  Then  shall  we  enjoy  our 
priestly  place.  Then  shall  we  faithfully  discharge  our 
priestly  functions.  We  shall  be  able  "  to  present  our 
Ijodies  a  living  sacrifice,  holy  and  acceptable  unto  God." 
(Rom.  xii.  1.)  We  shall  be  able  to  "offer  the  sacrifice 
of  praise  to  God  continually,  that  is,  the  fruit  of  our 
lips,  giving  thanks  to  his  name."     (Heb.  xiii.  15.)     We 


CJIAPTEll   XXI 11.  325 

shall  be  able,  as  iiiomberri  of  the  "  spiritual  house  "  and 
the  ''holy  priesthood,"  to  "oiler  up  spiritual  sacrilices, 
acceptable  to  God  by  Jesus  Christ."  (1  Pet.  ii.  5.)  We 
shall  be  able,  in  some  small  degree,  to  anticipate  that 
blissful  time  when,  from  a  redeemed  creation,  the  halle- 
lujahs of  intelligent  and  fervent  praise  shall  ascend  to 
the  throne  of  God  and  the  Lamb  throughout  the  ever- 
lasting ages. 


CHAPTER  XXIir. 

One  of  the  most  profound  and  comprehensive  chap- 
ters in  the  inspired  volume  now  lies  open  before  us,  and 
claims  our  prayerful  study.  It  contains  the  record  of 
the  seven  great  feasts  or  periodical  solemnities  into 
which  Israel's  year  was  divided.  In  other  words,  it 
furnishes  us  with  a  perfect  view  of  God's  dealings  with 
Israel,  during  the  entire  period  of  their  most  eventful 
history. 

Looking  at  the  feasts  separately,  we  have  the  Sab- 
bath, the  Passover,  the  feast  of  unleavened  bread,  the 
first-fruits,  Pentecost,  the  feast  of  trumpets,  the  day  of 
atonement,  and  the  feast  of  tabernacles.  This  w^ould 
make  eight,  altogether ;  but  it  is  very  obvious  that  the 
Sabbath  occupies  quite  a  unique  and  independent  place. 
It  is  first  presented,  and  its  proper  characteristics  and 
attendant  circumstances  fully  set  forth  ;  and  then,  we 
read:  "  These  are  the  feasts  of  the  Lord,  even  holy  con- 
28 


32G  LEVITICUS. 

vocations,  which  ye  shall  proclaim  in  their  seasons." 
(Ver.  4.)  So  that,  .stricth'  speaking,  as  the  attentive 
reader  will  observe,  Israel's  first  great  feast  was  the 
Passover,  and  their  sewiith  was  the  feast  of  tabernacles. 
That  is  to  say,  divesting  them  of  their  typical  dress,  we 
have,  first,  redemption;  and,  last  of  all,  we  have  the 
millennial  glory.  The  paschal  lamb  typified  the  death 
of  Christ ;  (1  Cor.  v.  7  ;)  and  the  feast  of  tabernacles 
typified  "the  times  of  the  restitution  of  all  things,  of 
which  God  hath  spoken  by  the  mouth  of  all  his  holy 
prophet^s,  since  the  world  began."  (Acts  iii.  21.) 

Such  was  the  opening  and  such  the  closing  feast  of 
the  Jewish  year.  Atonement  is  the  foundation,  glory 
the  top-stone ;  while,  between  these  two  points,  we  have 
the  resurrection  of  Christ,  (ver.  10 — 14,)  the  gathering 
of  the  Church,  (ver.  15 — 21,)  the  waking  up  of  Israel 
to  a  sense  of  their  long-lost  glory,  (ver.  24 — 25,)  their 
repentance  and  hearty  recei)tion  of  their  Messiah.  (Yer. 
27 — 32.)  And  that  not  one  feature  might  be  lacking  in 
this  grand  typical  representation,  we  have  provision 
made  for  the  Gentiles  to  come  in  at  the  close  of  the  har- 
vest, and  glean  in  Israel's  fields.  (Ver.  22.)  All  this 
renders  the  picture  divinely  perfect,  and  evokes  from  the 
heart  of  every  lover  of  Scripture  the  most  intense 
admiration.  What  could  be  more  complete  ?  The 
blood  of  the  Lamb  and  practical  holiness  founded 
thereon — the  resurrection  of  Christ  from  the  dead,  and 
His  ascension  into  heaven — the  descent  of  the  Holy 
Ghost,  in  pentecostal  power,  to  form  the  Church — the 
awakening  of  the  remnant- — their  repentance  and  restora- 
tion— the  blessing  of  "  the  poor  and  the  stranger  " — 
the  manifestation  of  the  glor}^^— the  rpst  and  blessedness 


CHAPTER  XXIII.  327 

of  the  kingdom.  Such  are  the  contents  of  this  truly 
marvellous  chapter,  which  we  shall,  now,  proceed  to 
examine  in  detail.  May  God  the  Holy  Ghost  be  our 
Teacher ! 

"  And  the  Lord  spake  unto  Moses,  saying.  Speak 
unto  the  children  of  Israel,  and  say  unto  them,  con- 
cerning the  feasts  of  the  Lord,  which  ye  shall  proclaim 
to  be  holy  convocations,  even  these  are  my  feasts.  Six 
days  shall  work  be  done ;  but  the  seventh  day  is  the 
sabbath  of  rest,  an  holy  convocation;  ye  shall  do  no 
work  therein :  it  is  the  sabbath  of  the  Lord  in  all  your 
dwelhngs."  The  place  which  the  sabbath  here  gets  is 
full  of  interest.  The  Lord  is  about  to  furnish  a  type 
of  all  His  dealings  in  grace  with  His  people ;  and,  ere 
He  does  so.  He  sets  forth  the  sabbath  as  the  significant 
expression  of  that  rest  which  remaineth  for  the  people 
of  God.  It  was  an  actual  solemnity,  to  be  observed  by 
Israel;  but  it  was  also  a  type  of  what  is  yet  to  be, 
when  all  that  great  and  glorious  work  which  this  chap- 
ter foreshadows  shall  have  been  accomplished.  It  is 
God's  rest,  into  which  all  who  believe  can  enter  now  in 
spirit ;  but  which,  as  to  its  full  and  actual  accomplish- 
ment, yet  remains.  (Heb.  iv.)  We  work  now.  We 
shall  rest  by  and  by.  In  one  sense,  the  believer  enters 
into  rest;  in  another  sense,  he  labors  to  enter  into  it. 
He  has  found  his  rest  in  Christ ;,  he  labors  to  enter  into 
his  rest  in  glory.  He  has  found  his  full  mental  repose 
in  what  Christ  has  wrought  for  him,  and  his  eye  rests 
on  that  everlasting  sabbath  upon  which  he  shall  enter 
when  all  his  desert  toils  and  conflicts  are  over.  He 
cannot  rest  in  the  midst  of  a  scene  of  sin  and  wretched- 
ness.    "  He  rests  in  Christ,  tlie  Son  of  God,  who  took 


328  LFAMTICUS. 

the  servant's  form."  And,  wlrle  thus  resting',  he  is 
called  to  labor  as  a  worker  toijcther  with  God,  in  the 
full  assurance  that,  when  all  his  toil  is  over,  he  shall 
enjoy  unbroken,  eternal  repose  in  those  mansions  of  un- 
fading light  and  unalloyed  blessedness  where  labor  and 
sorrow  can  never  enter.  Blessed  prospect!  May  it 
brighten  more  and  more  each  hour  in  the  vision  of  faith ! 
May  we  labor  all  the  more  earnestly  and  faithfully,  as 
being  sure  of  this  most  precious  rest  at  the  end  !  True, 
there  are  foretastes  of  the  eternal  sabbath ;  but  these 
foretastes  only  cause  us  to  long  more  ardently  for  the 
blessed  reality — that  sabbath  which  shall  never  be 
broken — that  "  holy  convocation  "  which  shall  never  bo 
dissolved. 

We  have  already  remarked  that  the  Sabbath  occu- 
pies quite  a  unique  and  independent  place  in  this  chap- 
ter. This  is  evident  from  the  wording  of  the  fourth 
verse,  where  the  Lord  seems  to  begin  atresh  with  the 
expression,  "  These  are  the  feasts  of  the  Lord,"  as  if  to 
leave  the  Sabbath  quite  distinct  from  the  seven  feasts 
which  follow,  though  it  be,  in  reality,  the  type  of  that 
rest  to  which  those  feasts  so  blessedly  introduce  tho 
soul. 

"  These  are  the  feasts  of  the  Lord,  even  holy  convo- 
cations, which  ye  shall  proclaim  in  their  seasons.  In 
the  fourteenth  day  of  the  first  month  at  even  is  the 
Lord's  passover."  (Yer.  4,  5.)  Here,  then,  we  have  the 
first  of  the  seven  periodical  solemnities — the  offering  of 
that  paschal  lamb  whose  blood  it  was  that  screened  the 
Israel  of  God  from  the  sword  of  the  destroying  angel, 
on  that  terrible  night  when  Egypt's  firstborn  were  laid 
low.     This   is  the   acknowledged  type   of  the  death  of 


CHAPTER    XXIII.  829 

Christ ;  and,  hence,  its  place  in  this  ehapter  is  divinely 
appropriate.  It  forms  the  foundation  of  all.  Wc  can 
know  nothing  of  rest,  nothing  of  holiness,  nothing  of 
fellowship,  save  on  the  ground  of  the  death  of  Christ. 
It  is  peculiarly  striking,  significant,  and  beautiful*  to  ob- 
serve that,  directly  God's  rest  is  spoken  of,  the  next 
thing  introduced  is  the  blood  of  the  paschal  lamb.  As 
much  as  to  say,  ''  There  is  the  red,  but  here  is  your 
tUle.^^  No  doubt,  labor  will  capacitate  us,  but  it  is  the 
blood  that  entitles  us  to  enjoy  the  rest. 

"And  on  the  fifteenth  day  of  the  same  month  is  the 
feast  of  unleavened  bread  unto  the  Lord :  seven  days  ye 
must  eat  unleavened  bread.  In  the  first  day  ye  shall 
have  an  holy  convocation  ;  ye  shall  do  no  servile  work 
therein.  But  ye  shall  offer  an  offering  made  by  fire 
unto  the  Lord  seven  days :  in  the  seventh  day  is  an 
holy  convocation:  ye  shall  do  no  servile  work  therein." 
(Yer.  6 — 8.)  The  people  are  here  assembled  round  Je- 
hovah, in  that  practical  holiness  which  is  founded  upon 
accomplished  redemption ;  and,  while  thus  assembled, 
the  fragrant  odor  of  the  sacrifice  ascends  from  the  altar 
of  Israel  to  the  throne  of  Israel's  God.  This  gives  us  a 
fine  view  of  that  holiness  which  God  looks  for  in  the 
life  of  His  redeemed.  It  is  based  upon  the  sacrifice, 
and  it  ascends  in  immediate  connection  with  the  accept- 
able fragrance  of  the  Person  of  Christ.  "  Yc  shall  do 
no  servile  work  therein.  But  ye  shall  offer  an  offering 
made  by  fire.^''  What  a  contrast !  The  servile  work  of 
man's  hands,  and  the  sweet  savor  of  Christ's  sacrifice! 
The  practical  holiness  of  God's  people  is  not  servile 
labor.  It  is  the  living  unfolding  of  Christ,  through 
them,  by  the  power  of  the  Holy  Ghost.     *'  To  me  to  live 


330  LEViTicrs. 

is  Christ."  This  is  the  true  idea.  Christ  is  our  life ; 
and  every  exhibition  of  that  life  is,  in  the  divine  j>idg- 
ment,  redolent  with  all  the  fragrance  of  Christ.  It  may- 
be a  very  trifling  matter,  in  man's  judgment ;  but  in  so 
far  as  R  is  the  outflow  of  Christ  our  life,  it  is  unspeak- 
ably precious  to  God.  It  ascends  to  Him  and  can  never 
be  forgotten.  "The  fruits  of  righteousness  which  are 
by  Jesus  Christ "  are  produced  in  the  life  of  the  believer, 
and  no  power  of  earth  or  hell  can  prevent  their  fragrance 
ascending  to  the  throne  of  God. 

It  is  needful  to  ponder  deeply  the  contrast  between 
"  servile  work,"  and  the  outflow  of  the  life  of  Christ. 
The  type  is  very  vivid.  There  was  a  total  cessation  of 
manual  labor  throughout  the  whole  assembly;  but  the 
sweet  savor  of  the  burnt  ofi"ering  ascended  to  God. 
These  were  to  be  the  two  grand  characteristics  of  the 
feast  of  unleavened  bread.  Man's  labor  ceased,  and 
the  odor  of  the  sacrifice  ascended;  and  this  was  the 
type  of  a  believer's  life  of  practical  holiness.  What  a 
triumphant  answer  is  here  to  the  legalist,  on  the  one 
side,  and  the  antinomian  on  the  other  I  The  former  is 
silenced  by  the  words,  "no  servile  work;"  and  the 
latter  is  confounded  by  the  words,  *'  Ye  shall  offer  an 
offering  made  by  fire."  The  most  elaborate  works  of 
man's  hands  are  "  servile  ; "  but  the  smallest  cluster  of 
"  the  fruits  of  righteousness "  is  to  the  glory  and 
praise  of  God.  Throughout  the  entire  period  of  the 
believer's  life,  there  must  be  no  servile  work;  nothing 
of  the  hateful  and  degrading  element  of  legality. 
There  should  be  only  the  continual  presentation  of  the 
life  of  Christ,  wrought  out  and  exhibited  by  the  power 
of  the  Holy  Ghost.     Throughout  the  "  seven  days  "  of 


CHAPTER   XXtll.  331 

Israel's  second  great  periodical  solemnity,  there  was  to 
be  no  "  leaven ; "  but,  instead  thereof,  the  sweet 
savor  of  "an  offering  made  by  fire "  was  to  be  pre- 
sented to  the  Lord.  May  we  fully  enter  into  the 
practical  teaching  of  this  most  striking  and  instructive 
type ! 

"And  the  Lord  spake  unto  Moses,  saying.  Speak 
unto  the  children  of  Israel,  and  say  unto  them.  When 
ye  be  come  into  the  land  which  I  give  unto  you,  and 
shall  reap  the  harvest  thereof,  then  ye  shall  bring  a 
sheaf  of  the  first-fruits  of  your  harvest  unto  the  priest ; 
and  ye  shall  wave  the  sheaf  before  the  Lord,  to  be 
accepted  for  you :  on  the  morrow  after  the  Sabbath  the 
priest  shall  wave  it.  And  ye  shall  offer  that  day,  when 
ye  wave  the  sheaf,  an  he  lamb  without  blemish  of  the 
first  year,  for  a  burnt  offering  unto  the  Lord.  And  the 
meat  offering  thereof  shall  be  two  tenth  deals  of  tine 
flour  mingled  with  oil,  an  offering  made  by  fire  unto 
the  Lord  for  a  sweet  savor:  and  the  drink  offering 
thereof  shall  be  of  wine,  the  fourth  part  of  an  hin. 
And  ye  shall  eat  neither  bread,  nor  parched  corn,  nor 
green  ears,  until  the  selfsame  day  that  ye  have  brought 
an  offering  unto  your  God :  it  shall  be  a  statute  for  ever 
throughout  your  generations,  in  all  your  dwellings." 
(Yer.  9—14.) 

*'  But  now  is  Christ  risen  from  the  dead,  and  become 
the  firatfruits  of  them  that  slept."  (1  Cor.  xv.  20.) 
The  beautiful  ordinance  of  the  presentation  of  the  sheaf 
of  firstfruits  typified  the  resurrection  of  Christ,  who, 
"  at  the  end  of  the  sabbath,  as  it  began  to  dawn  toward 
the  first  day  of  the  week,"  rose  trium])hant  from  the 
tomb,    having   accomplished   the    glorious    work    of  re- 


332  LEVITICUS. 

demption.  His  was  a  ''resurrection  from  among  the 
dead ;''  and,  in  it,  we  have,  at  once,  the  earnest  and  the 
type  of  the  resurrection  of  His  people.  "  Christ  the 
firstfruits;  afterwards  they  that  are  Christ's  at  his 
coming."  When  Christ  comes,  His  people  will  be 
raised  "  from  among  the  dead ;"  (sx  raxpwr)  that  is 
those  of  them  that  sleep  in  Jesus.  ''But  the  rest  of 
the  dead  lived  not  again  until  the  thousand  years  were 
finished."  (Rev.  xx.  5.)  When,  immediately  after  the 
transfiguration,  our  blessed  Lord  spoke  of  His  rising 
''from,  among  the  dead,"  the  disciples  questioned  among 
themselves  what  that  could  mean.  (See  Mark  ix.) 
Every  orthodox  Jew  believed  in  the  doctrine  of  the 
"resurrection  of  the  dead,"  (avaataaii  vexpuv.)  But 
the  idea  of  a  "resurrection  from  among  the  dead," 
(avaataats  ex  vsxpuv)  w^as  w^hat  the  disciplcs  were  unable 
to  gra.sp ;  and,  no  doubt,  many  disciples  since  then  have 
felt  consideraHe  difficulty  with  respect  to  a  mystery  so 
profound. 

However,  if  my  reader  will  prayerfully  study  and 
compare  1  Cor.  xv.  with  1  Thess.  iv.  13 — 18,  he  will 
get  much  precious  instruction  upon  this  most  interest- 
ing and  practical  truth.  He  can  also  look  at  Romans 
viii.  11,  in  connection.  "But  if  the  Spirit  of  him  that 
raised  up  Jesus  from  the  dead  {sx  vsxpuv)  dwell  in  you, 
he  that  raised  up  Christ  from  the  dead  shall  also 
quicken  your  mortal  bodies  by  his  Spirit  that  dwelleth 
in  you."  From  all  these  passages  it  will  be  seen  that 
the  resurrection  of  the  Church  will  be  upon  precisely  the 
same  principle  as  the  resurrection  of  Christ.  Both  the 
Head  and  the  body  are  shown  to  be  raised  "  from  among 


CHAPTER  xxin.  383 

the  dead."  The  first  sheaf  and  all  the  sheaves  that  fol- 
low after  are  morally  connected. 

It  must  be  evident  to  any  one  who  carefully  pondervS 
the  subject,  in  the  light  of  scripture,  that  there  is  a 
very  material  difference  between  the  resurrection  of  the 
believer  and  the  resurrection  of  the  unbeliever.  Both 
shall  be  raised ;  but  Revelation  xx.  5,  proves  that  there 
will  be  a  thousand  years  between  the  two,  so  that  they 
differ  both  as  to  the  principle,  and  as  to  the  time.  Some 
have  found  difficulty,  in  reference  to  this  subject,  from 
the  fact  that,  in  John  v.  28,  our  Lord  speaks  of  "the 
hour  in  the  which  all  that  are  in  the  graves  shall  hear 
his  voice."  ''How,"  it  maybe  asked,  "can  there  be  a 
thousand  years  between  the  two  resurrections  when 
both  are  spoken  of  as  occurring  in  an  'hour?'"  The 
answer  is  very  simple.  In  verse  28,  the  quickening  of 
dead  souls  is  spoken  of  as  occurring  in  an  "  hour ;"  and 
this  work  has  been  going  on  for  over  eighteen  hundred 
years.  Now,  if  a  period  of  nearly  two  thousand  years 
can  be  represented  by  the  word  "hour,"  what  objection 
can  there  be  to  the  idea  of  one  thousand  years  being 
represented  in  the  same  way  ?  Surely,  none  whatever, 
especially  when  it  is  expressly  stated  that  "the  rest 
of  the  dead  lived  not  again  until  the  thousand  years 
were  finished." 

But,  furthermore,  when  we  find  mention  made  of 
^'ajirst  resurrection,"  is  it  not  evident  that  all  are  not 
to  be  raised  together?  Why  speak  of  a  "first"  if 
there  is  but  the  one?  It  maybe  said  that  "the  first 
resurrection  "  refers  to  the  soul ;  but  where  is  the  scrip- 
ture warrant  for  such  a  statement  ?  The  solemn  fact  is 
this:  when  the  "shout  of  the  archangel  and  the  trump 


oo4  LEVITICUS. 

of  God " .  shall  be  heard,  the  redeemed  who  sleep  in 
•Jesus  will  1)6  raised  to  meet  Him  in  the  glory.  The 
wicked  dead,  whoever  they  be,  from  the  days  of  Cain 
down,  will  remain  in  their  graves,  during  the  thousand 
years  of  millennial  blessedness ;  and,  at  the  close  of 
that  bright  and  blissful  period,  they  shall  come  forth 
and  stand  before  "the  great  white  throne,"  there  to  be 
"judged  every  man  according  to  his  works."  and  to 
pass  from  the  throne  of  judgment  into  the  lake  of  fire. 
Appalling  thought ! 

Oh !  reader,  how  is  it  in  reference  to  your  precious 
soul  ?  Have  you  seen,  by  the  eye  of  faith,  the  blood  of 
the  paschal  Lamb  shed  to  screen  you  from  this  terrible 
hour?  Have  3^ou  seen  the  precious  sheaf  of  firstfruits 
reaped  and  gathered  into  the  heavenly  garner,  as  the 
earnest  of  your  being  gathered  in  due  time  ?  These 
are  solemn  questions,  deeply  solemn.  Ho  not  put  them 
aside.  See  that  j^ou  are,  7201V,  under  the  cover  of  the 
blood  of  Jesus,  Remember,  you  cannot  glean  so  much 
as  a  single  ear  in  the  fields  of  redemption  until  you 
have  seen  the  true  sheaf  waved  before  the  Lord.  "  Ye 
shall  eat  neither  bread,  nor  parched  corn,  nor  green  ears, 
until  the  selfsame  day  that  ye  have  brought  an  offering 
unto  your  God,"  The  harvest  could  not  be  touched 
until  the  sheaf  of  firstfruits  had  been  presented,  and, 
wiih  the  sheaf,  a  burnt  offering  and  a  meat  offering. 

"And  3'c  shall  count  unto  you  from  the  morrow  after 
the  sabbath,  from  the  day  that  ye  brought  the  sheaf  of 
the  wave  offering:  seven  sabbaths  shall  ])e  complete: 
even  unto  the  morrow  after  the  seventh  sabbath  shall  je 
number  fifty  days  ;  and  ye  shall  offer  a  new  meat  offering 
unto  the  Lord.     Ye  shall  bring  out  of  vour  habitations 


CIIAPTKR    XXIII.  335 

two  wave  loaves,  of  two  tenth  deals :  they  shall  be  of 
fine  flour;  they  shall  be  baken  with  leaven;  they  arc  the 
tirstfruits  unto  the  Lord."  (Yer.  15 — 11)  This  is 
the  feast  of  Pentecost — the  type  of  God's  people,  gath,  red 
by  the  Holy  Ghost,  and  presented  before  Him,  in  con- 
nection with  all  the  preciousuess  of  Christ.  In  the  pass- 
over,  we  have  the  death  of  Christ;  in  the  sheaf  of  first- 
fruits,  we  have  the  resurrection  of  Christ ;  and  in  the 
feast  of  Pentecost,  we  have  the  descent  of  the  Holy 
Ghost  to  form  the  Church,  All  this  is  divinely  perfect. 
The  death  and  resurrection  of  Christ  had  to  be  accom- 
plished, ere  the  Church  could  be  formed.  The  sheaf  was 
oflfered  and  then  the  loaves  were  baked. 

And,  observe,  "They  shall  be  baken  ivitli  leaven.''^ 
Why  was  this  ?  Because  they  were  intended  to  fore- 
shadow those  who,  though  filled  with  the  Holy  Ghost, 
and  adorned  with  His  gifts  and  graces,  had,'  nevertheless, 
evil  dwelling  in  them.  The  assembly,  on  the  day  of 
Pentecost,  stood  in  the  full  value  of  the  blood  of  Christ, 
was  crowned  with  the  gifts  of  the  Holy  Ghost;  but 
there  was  leaven  there  also.  No  power  of  the  Spirit 
could  do  away  with  the  fact  that  there  was  evil  dwell- 
ing in  the  people  of  God.  It  might  be  suppressed  and 
kept  out  of  view ;  but  it  was  there.  This  fact  is  fore- 
shadowed in  the  type,  by  the  leaven  in  the  two  loaves ; 
and  it  is  set  forth  in  the  actual  history  of  the  Church ; 
for,  albeit  God  the  Holy  Ghost  was  present  in  the  as- 
sembly, the  flesh  was  there  likewise  to  lie  unto  Him. 
Flesh  is  flesh,  nor  can  it  ever  be  made  aught  else  than 
flesh.  The  Holy  Ghost  did  not  come  down,  on  the  day 
of  Pentecost,  to  improve  nature  or  do  away  with  the 
fact  of  its  incurable  evil,  but  to  baptize  believers  into 


336  LEVITICUS. 

one  body,  and  connect  them  with  their  living  Head  in 
heaven. 

Aliu.sion  has  ah'cady  been  made,  in  the  chapter  on  the 
peace  offering,  to  the  fact  that  leaven  was  permitted  in 
connection  therewith.  It  was  the  divine  recognition  of 
the  evil  in  the  worshipper.  Thus  is  it  also  in  the  ordi- 
nance of  the  "  two  wave  loaves ; "  they  were  to  be 
"  baken  with  leaven,^^  because  of  the  evil  in  the  antitype. 

But,  blessed  be  God,  the  evil  which  was  divinely 
rocognized  vras  divinelj'  provided  for.  This  gives  great 
rest  and  comfort  to  the  heart.  It  is  a  comfort  to  be 
assured  t  hat  God  knows  the  worst  of  us ;  and,  more- 
over, that  He  has  made  provision  according  to  His 
knowledge,  and  not  merely  according  to  ou7^s.  "  And  ye 
shall  offer  uyilh  the  bread,  seven  lambs  without  blemish, 
of  the  tir»t  year,  and  one  young  bullock,  and  tw^o  rams; 
they  shall  be" for  a  burnt  offering  unto  the  Lord,  with 
their  meat  offering  and  their  drink  offerings,  even  an 
offering  made  by  fire,  of  a  sweet  savor  unto  the  Lord." 
(Ver.  18  )  Here,  then,  we  have,  in  immediate  connec- 
tion wlih  the  leavened  loaves,  the  presentation  of  an  un- 
blemished sacrifice,  typifying  the  great  and  all-important 
truth  that  it  is  Christ's  perfectness  and  not  our  sinful- 
ness that  is  ever  l)efore  the  view  of  God.  Observe, 
particularly,  the  words,  "ye  shall  offer  tvilh  the  bread, 
seven  lamljs  without  blemish.''^  Precious  truth!  Deeply 
precious,  though  clothed  in  typic  dress!  May  the 
reader  hb  enabled  to  enter  into  it,  to  make  his  own  of 
it,  to  stay  his  conscience  upon  it,  to  feed  and  refresh  his 
heart  wiih  it,  to  dilight  his  whole  soul  in  it.  Not  I,  but 
Christ. 

It  may,  however,  be  objected  that  the  fact  of  Christ's 


ClfAVTKR    XX  III.  807 

being  a  spotless  lamb  is  not  sufficient  to  roll  the  burden 
of  guilt  from  a  sin-stained  eonscionce — a  sweet-savor 
offering  would  not,  of  itself,  mail  for  a  guilty  sinner. 
This  objection  might  be  urged ;  but  our  type  fully  meets 
and  entirely  removes  it.  It  is  quite  true  that  a  burnt 
offering  would  not  have  been  sufficient  where  "  leaven  '' 
was  in  question ;  and  hence  w^e  read,  '*  Then  ye  shall 
sacrifice  one  kid  of  the  goats  for  a  i^iu  offering,  and  two 
lambs  of  the  first  year  for  a  sacrifice  of  peace  offerings.'" 
(Yer.  19.)  The  "sin  offering"  was  the  answer  to  the 
*'  leaven  "  in  the  loaves — "  peace  ''  was  established,  so 
that  communion  could  be  <>njoyed,  and  all  w^ent  up  in 
immediate  connection  with  the  "sweet  savor"  of  the 
*•  burnt  offering  ''  unto  the  Lord. 

Thus,  on  the  day  of  Pentecost,  the  church  was  pre- 
sented, in  all  the  value  and  excellency  of  Christ, 
through  the  pow^er  of  the  Holy  Ghost.  Though  having 
in  itself  the  leaven  of  the  old  nature,  that  leaven  was 
not  reckoned,  because  the  divine  Sin  Ottering  had  per- 
fectly answered  for  it.  The  power  of  the  Holy  Ghost 
did  not  remove  the  leaven,  but  the  blood  of  the  Lamb 
had  atoned  for  it.  This  is  a  most  interesting  and  im- 
portant distinction.  The  work  of  the  Spirit  in  the 
believer  does  not  remove  indwelling  e\-il.  It  enables 
him  to  detect,  judge,  and  subdue  the  evil;  but  no 
amount  of  spiritual  power  can  do  away  with  the  fact 
that  the  evil  is  there — though,  blessed  be  God,  the 
conscience  is  at  perfect  ease,  inasmuch  as  the  blood  of 
our  Sin  Offering  has  eternally  settled  the  whole  ques- 
tion ;  and,  therefore,  instead  of  our  evil  being  under 
the  eye  of  God,  it  has  been  put  out  of  sight  for  ever, 
and  we  are  accepted  in  all  the  acceptableness  of  ChrLst, 
'29  V 


838  T.KVITHMIS. 

who  offered  Himself  to  ({od  as  a  sweet-smelling  sacri- 
fice, that  He  might  perfectly  glorify  Him  in  all  things, 
and  be  the  food  of  His  people  for  ever. 

Thus  much  as  to  Pentecost— after  which  a  long 
period  is  suffered  to  roll  on  ere  we  have  any  movement 
amongst  the  people.  There  is,  however,  the  notice  of 
"the  poor  and  stranger"  in  that  beautiful  ordinance 
which  has  already  been  referred  to  in  its  moral  aspect. 
Here  we  may  look  at  it  in  a  dispensational  point  of 
view.  '•  And  when  ye  reap  the  harvest  of  your  land, 
thou  shalt  not  make  clean  riddance  of  the  corners  of 
thy  field  when  thou  reapest,  neither  shalt  thou  gather 
any  gleaning  of  th}'  harvest ;  thou  shalt  leave  them  unto 
the  poor,  and  to  the  stranger:  I  am  the  Lord  your  God." 
(Yer.  22.)  Provis-ion  is  here  made  for  the  stranger  to 
glean  in  Israel's  fields.  The  Gentile  is  to  be  brought 
in  to  participate  in  the  overflowing  goodness  of  God. 
When  Israel's  storehouse  and  winepress  have  been  fully 
furnished,  there  will  be  precious  sheaves  and  rich  clus- 
ters for  the  Gentile  to  gather. 

We  are  not,  however,  to  suppose  that  the  spiritual 
blessings  with  which  the  Church  is  endowed  in  the 
heavenlies  with  Christ  are  set  forth  under  the  figure  of 
a  stranger  gleaning  in  Israel's  fields.  These  blessings 
are  as  new  to  the  seed  of  Abraham  as  they  are  to  the 
Gentile.  They  are  not  the  gleanings  of  Canaan,  but  the 
glories  of  heaven — the  glories  of  Christ.  The  Church 
is  not  merely  blessed  btj  Chri&t,  but  nyith  and  in  Christ. 
The  bride  of  Christ  will  not  be  sent  forth  to  gather  up, 
as  a  stranger,  the  sheaves  and  clusters  in  the  corners 
of  Israel's  fields,  and  from  the  branches  of  Israel's  vines. 
No ;  she  tastes  of  higher  blessings,  richer  joys,  nobler 


CIIAPTER    XXIII.  330 

dignities  than  aught  that  Israel  ever  knew.  She  is  not 
to  glean  as  a  stranger  on  earth,  but  to  enjoy  her  own 
wealthy  and  happy  home  in  heaven  to  which  she  be- 
longs. This  is  the  "better  thing"  which  God  hath,  in 
His  manifold  wisdom  and  grace,  ''reserved"  for  her. 
No  doubt,  it  will  be  a  gracious  privilege  for  "the 
stranger "  to  be  permitted  to  glean  after  Israel's 
harvest  is  reaped ;  but  the  church's  portion  is  incom-  * 
parabiy  higher,  even  to  be  the  bride  of  Israel's  King, 
the  partner  of  His  throne,  the  shai'er  of  His  joys, 
His  dignities,  and  Ilis  glories ;  to  be  like  Him,  and 
with  Him,  for  ever.  The  eternal  mansions  of  the 
Father's  house  on  high,  and  not  the  ungleaned  cor- 
ners of  Israel's  fields  below,  arc  to  be  the  church's  por- 
tion. May  we  ever  bear  this  in  mind,  and  live,  in  some 
small  degree,  worthy  of  such  a  holy  and  elevated  desti- 
nation ! 

"And  the  Lord  spake  unto  Moses,  saying,  Speak 
unto  the  children  of  Israel,  saying.  In  the  seventh  month, 
in  the  first  day  of  the  month,  shall  ye  have  a  sabbath,  a 
memorial  of  blowing  of  trumpets,  an  holy  convocation. 
Ye  shall  do  no  servile  work ;  but  ye  shall  offer  an  offering 
made  by  fire  unto  the  Lord."  (Yer.  23 — 25.)  A  new 
subject  is  introduced  here,  by  the  words,  "the  Lord 
spake  unto  Moses,"  which,  let  me  remark  in  passing, 
affords  an  interesting  help  in  classifying  the  subjects  of 
the  entire  chapter.  Thus,  the  sabbath,  the  passover, 
and  the  feast  of  unleavened  bread,  are  given  under  the 
first  communication.  The  wave  sheaf,  the  wave  loaves, 
and  the  ungleaned  corners,  are  given  under  the  second ; 
after  which  we  have  a  long  unnoticed  interval,  and  then 
comes  the  soul-stirring  lieai^t  of  trumpets,  on  the-£rsti 


340  LEVITICUS. 

day  of  the  seventh  month.  This  ordinance  leads^  us  on 
to  the  time,  now  fast  approaching,  when  the  remnant  of 
Israel  shall  "  blow  up  the  trumpet "  for  a  memorial, 
calling  to  remembrance  their  long-lost  glory,  and  stirring 
up  themselves  to  seek  the  Lord. 

The  feast  of  trumpets  is  intimately  connected  with 
another  great  solemnity,  namely,  "  the  day  of  atone- 
ment." "Al^o  on  the  tenth  day  of  this  seventh  month 
there  shall  be  a  day  of  atonement:  it  shall  be  an  holy 
convocation  unto  you  ;  and  jo  shall  afflict  your  souls, 
and  offer  an  oflVrino'  made  by  tire  unto  the  Lord.  And 
ye  shall  do  no  work  in  that  same  day;  for  it  is  a  day 
of  atonement,  to  make  an  atont>ment  for  you  Ijefore  the 

Lord  your  God it  shall  be  unto  you  a  sabbath 

of  rest,  and  ye  shall  afflict  your  souls:  in  the  ninth  day 
of  the  month  at  even,  from  even  unto  even  shall  ye 
celebrate  your  sabbath."  (Yer.  2T— 82.)  Thus,  ;  fter 
the  blowing  of  the  trumpets,  an  interval  of  e'ght  days 
elapses,  and  then  we  have  the  day  of  atonement,  with 
which  these  things  are  connected,  namely,  affl'ction  of 
soul,  atonement  for  sin,  and  rest  from  labor.  All 
these  things  will  find  their  due  place  in  the  experience 
of  the  Jewish  remnant,  by  and  by.  "  The  harvest  is 
past,  the  summer  is  ended,  and  we  are  not  saved." 
(Jer.  viii.  20.)  Such  will  be  the  pathetic  lament  of  the 
remnant  when  the  Spirit  of  God  shall  have  begun  to 
touch  their  heart  and  conscience.  "And  they  shall 
look  upon  me  whom  they  have  pierced,  and  they  shall 
mourn  for  him,  as  one  mourneth  for  his  only  son, 
and  shall  be  in  bitterness  for  him,  as  one  that  is  in  bit- 
terness for  her  firstborn.  Tn  that  day  shall  there  be  a 
great    mouruing    in    Jerusalem,    as   the    mourning   of 


CHAPTER    XXIII  341 

Hadadrimmon  in  the  valley  of  Megiddon.  And  the 
land  shall  mourn,  every  family  apart,"  &c.  (Zech.  xii. 
10—14.) 

What  deep  mourning-,  what  intense  affliction,  what 
genuine  penitence  there  will  be,  w4)cn,  under  the  miprhty 
action  of  the  Holy  Ghost,  the  conscience  of  the  remnant 
shall  recall  the  sins  of  the  past,  the  neglect  of  the  sab- 
bath, the  breach  of  the  law,  the  stoning  of  the  prophets, 
the  piercing  of  the  Son,  the  resistance  of  the  Spirit! 
All  these  things  will  come  in  array  on  the  tablets  of  an 
enlightened  and  exercised  conscience,  and  produce  keen 
affliction  of  soul. 

But  the  blood  of  atonement  will  meet  all.  "  In  that 
day  there  shall  be  a  fountain  opened  to  the  house  of 
David,  and  to  the  inhabitants  of  Jerusalem,  for  sin  and 
for  uncleanness."  (Zech.  xiii.  1.)  They  will  be  made 
to  feel  their  guilt  and  be  afflicted,  and  they  w^ill  also  be 
led  to  see  the  efficacy  of  the  blood  and  find  perfect  peace 
— a  sabbath  of  rest  unto  their  souls. 

Now,  w'hen  such  results  shall  have  been  reached,  in 
the  experience  of  Israel,  in  the  latter  day,  for  w^hat 
should  w^e  look?  Surely,  the  glory.  When  the 
''blindness"  is  removed,  and  "the  vail"  taken  away,«' 
w^hen  the  heart  of  the  remnant  is  turned  to  Jehovah,--^ 
then  shall  the  bright  beams  of  the  ''Sun  of  righteous- 
ness "  fall,  in  healing,  restoring,  and  saving  power,  upon 
a  truly  penitent,  afflicted,  and  poor  people.  To  enter 
elaborately  upon  this  subject  w^ould  demand  a  volume  in 
itself.  The  exercises,  the  experiences,  the  conflicts,  the 
trials,  the  difficulties,  and  the  ultimate  blessings  of  the 
Jewish  remnant  are  fully  detailed  throughout  the 
Psalms  and    Prophets.     The   existence  of  such  a  body 


342  LEVITICUS. 

must  be  clearly  seen,  ere  the  Psalms  and  Prophets 
can  be  studied  with  intelligence  and  satisfaction.  Not 
but  that  we  may  learn  much  from  those  portions  of 
inspiration,  for  ''all  scripture  is  profitable."  But  the 
surest  way  to  make  a  right  use  of  any  portion  of  the 
Word  of  God,  is  to  understand  its  primary  application. 
If,  then,  we  apply  scriptures  to  the  Church  or  heavenly 
body  which  belong,  strictly  speaking,  to  the  Jewish 
remnant  or  earthly  body,  we  must  be  involved  in 
serious  error  as  to  both  the  one  and  the  other.  In 
point  of  fact,  it  happens,  in  many  cases,  that  the 
existence  of  such  a  body  as  the  remnant  is  completely 
ignored,  and  the  true  position  and  hope  of  the  Church 
are  entirely  lost  sight  of.  These  are  grave  errors  which 
my  reader  should  sedulously  seek  to  avoid.  Let  him 
not  suppose,  for  a  moment,  that  they  are  mere  specula- 
tions fitted  only  to  engage  the  attention  of  the  curious, 
and  possessing  no  practical  pow*er  whatever.  There 
could  not  be  a  more  erroneous  supposition.  What !  is 
it  of  no  practical  value  to  us  to  know  whether  we  belong 
to  earth  or  heaven?  Is  it  of  no  real  moment  to  us 
to  know  whether  we  shall  be  at  rest  in  the  mansions 
above,  or  passing  through  the  apocalyptic  judgments 
down  here?  Who  could  admit  aught  so  unreasonable? 
The  truth  is,  it  would  be  difficult  to  fix  on  any  line  of 
truth  more  practical  than  that  which  unfolds  the  dis- 
tinctive destinies  of  the  earthly  remnant  and  the  heavenly 
Church.  I  shall  not  pursue  the  subject  further,  here; 
but  the  reader  will  find  it  well  w^orthy  of  his  calm  and 
prayerful  study.  We  shall  close  this  section  with  a 
view  of  the  feast  of  tabernacles — the  last  solemnity  of 
the  Jewish  vear. 


CHAPTER    XXI tl.  343 

"  And  the  Lord  spako  unto  Moses,  sayinj::,  Speak  unto 
the  children  of  Israel,  sa}'ing,  The  fifteenth  day  of  this 
seventh  month  shall  be  the  feast  of  tabernacles  for  seven 

days  unto  the  Lord Also  in  the  fifteenth  day 

of  the  seventh  month,  when  ye  have  gathered  in  the 
fruit  of  the  land,  ye  shall  keep  a  feast  unto  the  Lord 
seven  days  :  on  the  first  day  shall  be  a  sabbath,  and  on 
the  eighth  shall  be  a  sabbath.  And  ye  shall  take  you 
on  the  first  day  the  boughs  of  goodly  trees,  branches  of 
palm  trees,  and  the  boughs  of  thick  frees,  and  willows 
of  the  brook ;  and  ye  shall  rejoice  before  the  Lord  your 
God  seven  days.  And  ye  shall  keep  it  a  feast  unto  the 
Lord  seven  days  in  the  year:  it  shall  be  a  statute  for 
ever  in  your  generations;  ye  shall  celebrate  it  in  the 
seventh  month.  Ye  shall  dwell  in  booths  seven  days : 
all  that  are  Israelites  born  shall  dwell  in  booths ;  1  hat 
your  generation  may  know  that  I  made  the  children  of 
Israel  to  dwell  in  booths,  when  I  brought  them  out  of 
the  land  of  Egypt;  I  am  the  Lord  your  God."  (Yer.  33 
—43.) 

This  feast  points  us  forward  to  the  time  of  Israel's 
glory  in  the  latter  day,  and,  therefore,  it  forms  a  most 
lovely  and  appropriate  close  to  the  whole  series  of  feasts. 
The  harvest  was  gathered  in,  all  was  done,  the  store- 
bouses  were  amply  furnished,  and  Jehovah  would  have 
His  people  to  g\ve  expression  to  their  festive  joy.  But, 
alas!  they  seem  to  have  had  but  little  heart  to  enter 
into  the  divine  thought  in  reference  to  this  most 
delightful  ordinance.  They  lost  sight  of  the  fact  that 
they  had  been  strangers  and  pilgrims,  and  hence  their 
long  neglect  of  this  feast.  From  the  days  of  Joshua 
down  to  the  time  of  Nehemiah,  the  feast  of  tabernacles 


344  LEVITICUS. 

had  never  once  been  celebrated.  It  was  reserved  for 
the  feeble  remnant  that  returned  from  the  Babylonish, 
captivity  to  do  what  had  not  been  done  even  in  the 
bright  days  of  Solomon.  "And  all  the  congregation 
of  them  that  were  come  again  out  of  the  captivity  made 
booths,  and  sat  under  the  booths:  for  since  the  days  of 
Joshua  the  son  of  Nun,  unto  that  day,  had  not  the  child- 
ren of  Israel  dene  so.  And  there  was  very  g."eat  glad- 
ness." (Neh.  viii.  17.)  How  refreshing  it  must  have 
been  to  those  who  had  hung  their  hai'ps  on  the  willows 
of  Babylon,  to  find  themselves  beneath  the  shade  of  the 
willows  of  Canaan !  It  was  a  sweet  foretaste  of  that 
time  of  which  the  feast  of  tabernacles  was  the  type, 
when  Israel's  restored  tribes  shall  repose  within  those 
millennial  bowers  which  the  faithful  hand  of  Jehovah 
will  erect  for  them  in  th^e  land  which  He  sware  to  give 
unto  Abraham  and  to  his  seed  for  ever.  Thrice  happy 
moment  when  the  heavenl}"  and  the  earthly  shall  meet, 
as  intimated,  in  "the  first  day"  and  "the  eighth  day" 
of  the  feast  of  tabernacles!  "The  heavens  shall  hear 
the  earth,  and  the  earth  shall  hear  the  corn  and  the  wine, 
and  the  oil,  and  they  shall  hear  Jezreel." 

There  is  a  fine  passage  in  the  last  chapter  of  Zecha- 
riah  \^  hich  goes  to  prove,  very  distinctly,  that  the  true 
celebration  of  the  feast  of  tabernacles  belongs  to  the 
glory  of  the  latter  day.  "  And  it  shall  come  to  pass, 
that  every  one  that  is  left  of  all  the  nations  which  came 
against  Jerusalem,  shall  even  go  up  from  year  to  year 
to  worship  the  King,  the  Lord  of  hosts,  and  to  keep 
the  feast  of  tabernacles."  (Chap.  xiv.  16.)  What  a 
scene !  Who  would  seek  to  rob  it  of  its  characteristic 
beauty  )->y  a  vague  system  of  interpretation  falselj"  called 


CHAPTER  XXIII.  345 

spiritualizing?  Surely,  Jerusalem  means  Jerusalem; 
nations  mean  nations ;  and  the  feast  of  tabernaeles 
means  the  feast  of  tabernacles.  Is  there  anything 
incredible  in  this?  Surely,  nothing  save  to  man's 
reason  which  rejects  all  that  lies  beyond  its  narrow 
range.  The  feast  of  tabernacles  shall  yet  be  celebrated 
in  the  land  of  Canaan,  and  the  nations  of  the  saved  shall 
go  up  thither  to  participate  in  its  glorious  and  hallowed 
festivities.  Jerusalem's  warfare  shall  then  be  accom- 
plished, the  roar  of  battle  shall  cease.  The  sword  and 
the  spear  shall  be  transformed  into  the  implements  of 
peaceful  agriculture ;  Israel  shall  repose  beneath  the 
refreshing  shade  of  their  vines  and  fig-trees ;  and  all  the 
earth  shall  rejoice  in  the  government  of  "the  Prince  of 
Peace  "  Such  is  the  prospect  presented  in  the  unerring 
pages  of  inspiration.  The  types  foreshadow  it;  the 
prophets  prophesy  of  it ;  faith  believes  it ;  and  hope  antici- 
pates it. 

Note. — At  the  close  of  our  chapter  we  read,  "  And 
Moses  declared  unto  the  children  of  Israel  the  feasts  of 
the  Lord.-''  This  was  their  true  character,  their  original 
title ;  but  in  the  Gospel  of  John,  they  are  called  "feasts 
of  the  Jeivs.^^  They  had  long  ceased  to  be  Jehovah's 
feasts.  He  was  shut  out.  They  did  not  want  Him; 
and,  hence,  in  John  vii.,  when  Jesus  was  asked  to  go 
up  to  "the  Jews^  feast  of  tabernacles,''^  He  answered, 
"  My  time  is  not  yet  come ;  "  and  when  He  did  go  up  it 
was  "privately,"  to  take  His  place  outside  of  the  whole 
thing,  and  to  call  upon  every  thirsty  soul  to  come  unto 
Him  and  drink.  There  is  a  solemn  lesson  in  this. 
Divine  institutions  are  speedily  marred  in  the  hands  of 


346  LEVITICUS. 

man  ;  but,  oh !  how  deeply  blessed  to  know  that  the 
thirsty  soul  that  feels  the  barrenness  and  drought 
connected  with  a  scene  of  empty  religious  formality, 
has  only  to  flee  to  Jesus  and  drink  freely  of  His  exhaust- 
less  springs,  and  so  become  a  channel  of  blessing  to 
others. 


CHAPTER  XXiy. 

There  is  v^er}-  much  to  interest  the  spiritual  mind  in 
this  brief  section.  We  have  seen  in  chapter  xxiii.  the 
history  of  the  dealings  of  God  with  Israel,  from  the 
offering  up  of  the  true  paschal  Lamb,  until  the  rest  and 
glory  of  the  millennial  kingdom.  In  the  chapter  now 
before  us,  we  have  two  grand  ideas — namely,  first,  the 
unfailing  record  and  memorial  of  the  twelve  tribes,  main- 
tained before  God,  by  the  power  of  the  Spirit,  and  the 
efficacy  of  Christ's  priesthood ;  and,  secondly,  the  apos- 
tacy  of  Israel  after  the  flesh,  and  divine  judgment  exe- 
cuted thereon.  It  is  the  clear  apprehension  of  the  former 
that  will  enable  us  to  contemplate  the  latter. 

*'  And  the  Lord  spake  unto  Moses,  saying,  Command 
the  children  of  Israel,  that  they  bring  unto  thee  pure  oil 
olive,  beaten  for  the  light,  to  cause  the  lamps  to  burn 
continually.  Without  the  vail  of  the  testimony,  in  the 
tabernacle  of  the  congregation,  shall  Aaron  order  it 
from  the  evening  unto  the  morning,  before  the  Lord 
continually ;  it  shall  be  a  statute  for  ever  in  your  genera- 


CHAPTER    XXIV.  .^4t 

tions.  He  shaU  order  the  lamps  upon  the  jy92<r«  candle- 
stick before  the  Lord  continual ty.^^  (Yer.  1 — 4.)  The 
"pure  oil"  represents  the  grace  of  the  Holy  Spirit, 
founded  upon  the  work  of  Christ,  as  exhibited  by  the 
candlestick  of  "  beaten  gold."  The  "  olive  "  was  premised 
to  yield  the  '*  oil,"  and  the  gold  was  ''heaten^^  to  form 
the  candlestick.  In  other  words,  the  grace  and  light  of 
the  Spirit  are  founded  upon  the  death  of  Christ,  and 
maintained,  in  clearness  and  power,  by  the  priesthood 
of  Christ.  The  golden  lamp  diifused  its  light  through- 
oat  the  precincts  of  the  sanctuary,  during  the  dreary 
hours  of  night,  when  darkness  brooded  over  the  nation 
and  all  were  wrapped  in  slumber.  In  all  this  we  have 
a  vivid  presentation  of  God's  faithfulness  to  His  people 
whatever  might  be  their  outward  condition.  Darkness 
and  slumber  might  settle  down  upon  them,  but  the 
lamp  was  to  burn  "continually."  The  high  priest  was 
responsible  to  keep  the  steady  light  of  testimony  burn- 
ing during  the  tedious  hours  of  the  night.  ''  Without 
the  vail  of  the  testimony,  in  the  tabernacle  of  the  con- 
gregation, shall  Aaron  order  it  from  the  evening  unto 
the  morning,  before  the  Lord  continually."  The  main- 
tenance of  this  light  was  not  left  dependent  upon  Israel. 
God  had  provided  one  whose  office  it  was  to  look  after 
it  and  order  it  continually. 

,  But,  further,  we  read,  "And  thou  shalt  take  fine 
flour,  and  bake  twelve  cakes  thereof:  two-tenth  deals 
shall  be  in  one  cake.  And  thou  shalt  set  them  in  two 
rows,  six  in  a  row,  upon  the  pure  table  before  the  Lord. 
And  thou  shalt  put  pure  frankincense  upon  each  row, 
that  it  may  be  on  the  bread  for  a  memorial,  even  an 
offering  made  by  fire  unto  the  Lord.      Every  sabbath  he 


>348  LEVlTICUiJ. 

shall  atl  it  in  ordt;r  before  the  Lord  contimially,  being 
lakeii  from  the  children  of  Israel  by  an  everlasting 
covenant.  And  it  sIjuII  be  Aaron's  and  his  sons';  and 
they  shall  oat  it  m  the  holy  place:  for  it  is  most  holy 
unto  him  of  the  offerings  of  the  Lord  made  by  fire,  by 
a  perpetual  statute."  (Ver.  5 — 9:)  There  is  no 
mention  of  leaven  in  these  loaves.  Thc}^  represent,  I 
doubt  not,  Christ  in  immediate  connection  with  "the 
twelve  tribes  of  L<^rael."  They  were  laid  up  in  the 
sanctuary  before  the  Lord,  on  the  pure  table,  for  seven 
days,  after  which  they  became  the  food  of  Aaron  and 
his  sons,  furnishing  another  striking  figure  of  Israel's 
condition  in  the  view  of  Jehovah,  whatever  might  be 
their  outward  aspect.  The  twelve  tribes  are  ever  before 
Him.  Their  memorial  can  never  perish.  They  are 
ranged  in  divine  order  in  the  sanctuary,  covered  with 
the  fragrant  incense  of  Christ,  and  reflected  from  the 
pure  table  wiiereon  they  rest  beneath  the  bright  beams 
of  that  golden  lamp  which  shines,  with  undimmed 
lustre,  through  the  darkest  hour  of  the  nation's  moral 
night. 

Now.  it  is  well  to  see  that  we  are  not  sacrificing 
sound  judgment  or  divine  truth  on  the  altar  of  fancy, 
wIhmi  we  venture  to  interpret,  after  such  a  fashion,  the 
mystic  furniture  of  the  sanctuary.  We  are  taught,  in 
llel)rews  ix.,  that  all  these  things  were  "the  patterns  of 
tilings  in  the  heavens;"  and  again,  in  Hebrew\s  x.  I, 
that  they  were  "a  shadow  of  good  things  to  come." 
We  are,  therefore,  warranted  in  beheving  that  there  are 
"things  in  the  heavens  "  answering  to  the  "  patterns  " — 
that  there  is  a  substance  answering  to  the  "shadow." 
Jn  a  word,  we  are  warranted  in  believing  that  there  is 


CHAPTER   XXIV.  349 

that  "in  the  heavens"  which  answers  to  "the  seven 
lamps,"  "the  pure  table,"  and  the  "twelve  loaves." 
This  is  not  human  imagination,  but  divine  truih  on 
which  faith  has  fed,  in  all  ages.  What  was  the  mean- 
ing of  Elijah's  altar  of  "twelve  stones,"  on  the  top  of 
Carmel  ?  It  was  nothing  else  than  the  expression  of 
his  faith  in  that  truth  of  which  the  "twelve  loaves" 
were  "the  pattern"  or  "the  shadow."  He  believed  in 
the  unbroken  unity  of  the  nation,  maintained  before  God\ 
in  the  eternal  stability  of  the  promise  made  to  Abraham, 
Isaac,  and  Jacob,  whatever  might  be  the  external  condi- 
tion of  the  nation.  Man  might  look  in  vain  for  the 
manifested  unity  of  the  twelve  tribes;  but  faith  could 
always  look  within  the  hallowed  enclosure  of  the  sanc- 
tuary, and  there  see  the  twelve  loaves,  covered  with 
pure  frankincense,  ranged  in  divine  order  on  the  pure 
table ;  and  even  though  ali  without  were  wrapped  in 
midnight's  gloomy  shades,  yet  could  faith  discern,  by 
the  light  of  the  .neven  golden  lamps,  the  same  grand 
truth  foreshadowed — namely,  the  indissoluble  unity  of 
Israel's  twelve  tribes. 

Thus  it  was  then;  and  thus  it  is  now.  The  night  is 
dark  and  gloomy.  There  is  not,  in  all  this  lower  world, 
so  much  as  a  single  ray  by  which  the  human  eye  can 
trace  the  unity  of  Israel's  tribes.  They  are  scattered 
among  the  nations,  and  lost  to  man's  vision.  But  their 
memorial  is  before  the  Lord.  Faith  owns  this,  because 
it  knows  that  "  all  the  promises  of  God  are  yea  and 
amen  in  Christ  Jesus."  It  sees  in  the  upper  sanctuary, 
by  the  Spirit's  perfect  light,  the  twelve  tribes  faithfully 
memorialized.  Hearken  to  the  following  noble  accents 
of  faith  :  "  And  now  I  stand  and  am  judged  for  the  hope 
30 


3r>0  LEVITICTTS. 

of  the  promise  made  of  God  unto  our  fathers :  unto  which 
promise  our  hcdve  tribes,  instantly  serving  God  nig*ht 
and  day,  (wxra  xat  rjfjifpav,)  hope  to  come."  (Acts  xxvi. 
6,  7.)  Now,  if  Kin,2:  Agrippa  had  asked  Paul,  "Where 
are  the  twelve  tribes?"  could  he  have  shown  them  to 
him?  No.  Bat  Avhy  not?  Was  it  because  they  were 
not  to  be  seen  ?  No ;  but  because  Agrippa  had  not  eyes 
to  see  them.  The  twelve  tribes  lay  far  beyond  the 
range  of  Agrippa's  vision.  It  needed  the  eye  of  faith 
and  the  gracious  light  of  the  Spirit  of  God  to  be  able  to 
discern  the  twelve  loaves,  ordered  upon  the  pure  table 
in  the  sanctuary  of  God.  There  they  were,  and  Paul 
saw  them  there ;  though  the  moment  in  which  he  gave 
utterance  to  his  sublime  conviction  was  as  dark  as  it 
well  could  be.  Faith  is  not  governed  by  appearances. 
]t  takes  its  stand  upon  the  lofty  rock  of  God's  eternal 
word,  and,  in  all  the  calmness  and  certainty  of  that  holy 
elevation,  feeds  upon  the  immutable  word  of  Him  who 
cannot  lie.  Unbelief  may  stupidly  stare  about  and 
ask,  Where  are  the  twelve  tribes  ?  or,  How  can  they  be 
found  and  restored  ?  It  is  impossible  to  give  an  answer. 
Not  because  there  is  no  answer  to  be  given;  but  because 
unbelief  is  utterly  incapable  of  rising  to  the  elevated 
point  from  which  the  answer  can  be  seen.  Faith  is  as 
sure  that  the  memorial  of  the  twelve  tribes  of  Israel  is 
Ix'fore  the  eye  of  Israel's  God,  as  it  is  that  the  twelve 
loaves  were  laid  on  the  golden  table  every  sabbath  day. 
Put  who  can  convince  the  sceptic  or  the  infidel  of  this? 
AVho  can  secure  credence  for  such  a  truth  from  those 
who  are  governed,  in  all  things,  by  reason  or  sense,  and 
know  nothing  of  what  it  is  to  hope  against  hope? 
Fnith    finds    divine    certainties    and    eternal  realities  m 


CHAPTER   XXIV.  351 

the  midst  of  a  scene  where  reason  and  sense  can  find 
nothing.  Oh !  for  a  more  profound  faith !  May  we 
grasp,  with  more  intense  earnestness,  every  word  that 
proceedeth  out  of  the  mouth  of  the  Lord,  and  feed  upon 
it  in  all  the  artless  simplicity  of  a  little  child. 

We  shall  now  turn  to  the  second  point  in  our  chapter 
— namely,  the  apostacy  of  Israel,  after  the  flesh,  and  the 
divine  judgment  thereon. 

"  And  the  son  of  an  Israelitish  woman,  whose  father 
was  an  Egyptian,  w^ent  out  among  the  children  of 
Israel ;  and  this  son  of  an  Israelitish  woman  and  a 
man  of  Israel  strove  together  in  the  camp.  And  the 
Israelitish  woman's  son  blasphemed  the  name  of  the 
LORD,    and    cursed.       And   they   brought    him    unto 

Moses And  they  put  him  in  ward,  that  the 

mind  of  the  Lord  might  be  showed  them.  And  the 
Lord  spake  unto  Moses,  saying.  Bring  forth  him  that 
hath  cursed  without  the  camp ;  and  let  all  that  heard 
him   lay  their   hands    upon   his    head,   and   let  all  the 

congregation  stone  him And  Moses  spake  to 

the  children  of  Israel,  that  they  should  bring  forth  him 
that  had  cursed  out  of  the  camp,  and  stone  him  with 
stones.  And  the  children  of  Israel  did  as  the  Lord  com- 
manded Moses."     (Ver.  10—23.) 

The  peculiar  place  assigned  by  the  inspired  penman 
to  this  narrative  is  striking  and  interesting.  I  have  no 
doubt  whatever  but  that  it  is  designed  to  give  us  the 
opposite  side  of  the  picture  presented  in  the  opening 
verses  of  the  chapter.  Israel  after  the  flesh  has  griev- 
ously failed  and  sinned  against  Jehovah.  The  name 
of  the  Lord  has  been  blasphemed  amongst  the  Gentiles. 
Wrath  has  come  upon  the  nation.     The  judgments  of  an 


852  r.EViTlciift. 

oflbiided  God  have  fallen  upon  them.  But  the  day  is 
coming  when  the  dark  and  heavy  cloud  of  judgment 
shall  roll  away ;  and  then  shall  the  t^velve  tribes,  in  their 
unbroken  unity,  stand  forth  before  all  the  nations  as  the 
amazing  monument  of  Jehovah's  faithfulness  and  loving- 
kindness.  "  And  in  that  day  thou  shalt  say,  0  Lord,  I 
■will  praise  thee ;  though  thou  wast  angry  with  me,  thine 
anger  is  turned  away,  and  thou  comfortedst  me.  Be- 
hold, God  is  my  salvation :  I  will  trust,  and  not  be 
afraid :  for  the  Lord  JEHOVAH  is  my  strength  and  my 
song,  he  also  is  become  my  salvation.  Therefore  with 
joy  shall  ye  draw  water  out  of  the  wells  of  salvatioii. 
And  in  that  day  shall  ye  say,  Praise  the  Lord,  call  upon 
his  name,  declare  his  doings  among  the  people,  make 
mention  that  his  name  is  exalted.  Sing  unto  the  Lord ; 
for  he  hath  done  excellent  things:  this  is  known  in  all 
the  earth.  Cry  out  and  shout,  thou  inhabitant  of  Zion: 
for  great  is  the  Holy  One  of  Israel  in  the  midst  of  thee." 
(Isa.  xii.)  "For  I  would  not,  brethren,  that  ye  should  be 
ignorant  of  this  mystery,  lest  ye  should  be  wise  in  your 
own  conceits,  that  blindness  in  part  is  happened  to  Israel, 
until  the  fulness  of  the  Gentiles  be  come  in.  And  so 
all  Israel  shall  be  saved:  as  it  is  written,  There  shall 
come  out  of  Sion  the  Deliverer,  and  shall  turn  away 
ungodliness  from  Jacob.  For  this  is  my  covenant  Unto 
them,  when  I  shall  take  away  their  sins.  As  concerning 
the  gospel,  they  are  enenn'es  for  your  sakes:  but  as 
touching  the  election,  they  are  beloved  for  the  fathers' 
sakes.  For  the  gifts  and  calling  of  God  are  without 
repentance.  For  as  ye  in  times  past  have  not  believed 
God,  yet  have  now  ol^tained  mercy  through  their  unbe- 
lief: even  so  have  these  also  now  not  believed  in  your 


CHAPTER    XXIV.  353 

mercy,  that  they  also  may  obtain  mercy.  For  God 
hath  concluded  them  all  in  unbelief,  that  he  might  have 
mercy  upon  all.  0  the  depth  of  the  riches  both  of  the 
wisdom  and  knowledge  of  God  1  How  unsearchable 
are  his  judgments,  and  his  ways  past  finding  out !  For 
who  hath  known  the  mind  of  the  Lord?  or  who  hath 
been  his  counsellor  ?  Or  who  hath  first  given  to  him, 
and  it  shall  be  recompensed  to  him  again?  For  of  him, 
and  through  him,  and  to  him,  are  all  things :  to  whom  be 
glory  for  ever.     Amen."     (Horn.  xi.  25 — 36.) 

Passages  might  be  multiplied  to  prove  that  though 
Israel  is  suffering  the  divine  judgment  because  of  sin, 
yet  ''the  gifts  and  calling  of  God  are  without  repent- 
ance " — that  though  the  blasphemer  is  being  stoned 
without  the  camp,  the  twelve  loaves  are  undisturbed 
within  the  sanctuary.  ''  The  voices  of  the  prophets  " 
declare,  and  the  voices  of  apostles  re-echo  the  glorious 
truth  that  "  all  Israel  shall  be  saved ;  "  not  because  they 
have  not  sinned,  but  because  ''the  gifts  and  caUing  of 
God  are  without  repentance."  Let  Christians  beware 
how  they  tamper  with  "the  promises  made  unto  the 
fathers."  If  these  promises  be  explained  away  or  mis- 
applied, it  must,  necessarily,  weaken  our  moral  sense  of 
the  divine  integrity  and  accuracy  of  Scripture,  as  a 
w^hole.  If  one  part  may  be  explained  away,  so  may 
another.  If  one  passage  may  be  vaguely  interpreted, 
so  may  another ;  and  thus  it  would  come  to  pass  that 
we  should  be  deprived  of  all  that  blessed  certainty 
which  constitutes  the  foundation  of  our  repose  in 
reference  to  all  that  the  Lord  hath  spoken.  But  more 
of  this  as  we  dwell  upon  the  remaining  chapters  of  our 
book. 


354  LEVITICUS 


CHAPTER  XXV. 

The  intelligent  reader  will  discern  a  strong  moral  link 
between  this  and  the  preceding  chapter.  In  chapter 
xxiv.  we  learn  that  the  house  of  Israel  is  preserved  for 
the  land  of  Canaan.  In  chapter  xxv.  we  learn  that  the 
land  of  Canaan  is  preserv^ed  for  the  house  of  Israel. 
Taking  both  together,  we  have  the  record  of  a  truth 
which  no  power  of  earth  or  hell  can  obliterate.  "All 
Israel  shall  be  saved,"  and  "the  land  shall  not  be  sold 
for  ever."  The  former  of  these  statements  enunciates  a 
principle  which  has  stood  like  a  rock  amid  the  ocean  of 
conflicting  interpretations ;  while  the  latter  declares  a 
fact  which  many  nations  of  the  uncircumcised  have 
sought  in  vain  to  ignore. 

The  reader  will,  I  doubt  not,  observe  the  peculiar  way 
in  which  our  chapter  opens.  "And  the  Lord  spake 
unto  Moses  in  Mount  Sinai.''^  The  principal  part  of  the 
communications  contained  in  the  Book  of  Leviticus  i8 
characterized  by  the  fact  of  its  emanating  "from  the 
tabernacle  of  the  congregation."  This  is  easily  accounted 
for.  Those  communications  have  special  reference  to 
the  service,  communion,  and  worship  of  the  priests,  or 
to  the  moral  condition  of  the  people,  and  hence  they 
are  issued,  as  might  be  expected,  from  "the  tabernacle 
of  the  congregation,"  that  grand  centre  of  all  that 
appertained,  in  any  way,  to  priestly  service:  Here, 
liowever,  the  communication  is  made  from  quite  a  dif- 


CnAPTER   XXV.  355 

fei'ent  point.  "  The  Lord  spake  unto  Moses  in  Mount 
Sinai."  Now,  \vc  know  that  every  expression  in  Scrip- 
ture has  its  own  special  ni(»anin<r,  and  we  are  justified 
in  expecting  a  difierent  lino  of  communication  from 
*' Mount  Sinai "  from  that  which  reaches  us  from  "the 
tabernacle  of  the  congregation."  And  so  it  is.  The 
chapter  at  which  we  have  now  arrived  treats  of  Jeho- 
vah's claims  as  Lord  of  all  the  earth.  It  is  not  the 
worship  and  communion  of  a  priestly  house,  or  the  in- 
ternal ordering  of  the  nation ;  but  the  claims  of  God  in 
government,  His  right  to  give  a  certain  portion  of  the 
earth  to  a  certain  people  to  hold  as  tenants  under  Him. 
In  a  word,  it  is  not  to  Jehovah  in  "the  tabernacle." — the 
place  of  luorship ;  but  Jehovah  in  "Mount  Sinai" — the 
place  of  governmeM. 

*'  And  the  Lord  spake  unto  Moses  in  Mount  Sinai, 
saying.  Speak  unto  the  children  of  Israel,  and  say  unto 
them,  When  ye  come  into  the  land  which  I  give  you, 
then  shall  the  land  keep  a  sabbath  unto  the  Lord.  Six 
years  thou  shalt  sow  thy  field,  and  six  years  thou  shalt 
prune  thy  vine^^ard,  and  gather  in  the  fruit  thereof;  but 
in  the  seventh  year  shall  be  a  sabbath  of  rest  unto  the 
land,  a  sabbath  for  the  Lord:  thou  shalt  neither  sow 
thy  field,  nor  prune  thy  vine3'ard.  That  which  groweth 
of  its  own  accord  of  thy  harvest  thou  shalt  not  reap, 
neither  gather  the  grapes  of  thy  vine  undressed :  for  it 
is  a  year  of  rest  unto  the  land.  And  the  sabbath  of 
the  land  shall  be  meat  for  you ;  for  thee  and  for  thy 
servant,  and  for  thy  maid,  and  for  thy  hired  servant,  and 
for  thy  stranger  that  sojourneth  with  thee,  and  for  thy 
cattle,  and  for  the  beast  that  are  in  thy  land,  shall  all  the 
increase  thereof  be  meat.''  (Ver.  1 — T.) 


356  LEVITICUS. 

Here,  then,  we  have  the  special  feature  of  the  Lord's 
land.  He  would  have  it  to  enjoy  a  sabbatic  year,  and 
in  that  year  there  was  to  be  the  evidence  of  the  rich 
profusion  with  which  He  would  bless  those  who  held  as 
tenants  under  Him.  Happy,  highly  privileged  tenantry! 
What  an  honor  to  hold  immediately  under  Jehovah  I 
No  rent !  No  taxes  !  No  burdens  !  Well  might  it  be 
said,  "  Happy  is  the  people  that  is  in  such  a  case ;  yea, 
happy  is  the  nation  whose  God  is  Jehovah."  We  know, 
alas !  that  Israel  failed  to  take  full  possession  of  that 
wealthy  land  of  which  Jehovah  made  them  a  present. 
He  had  given  it  all.  He  had  given  it  fo?-  eve7\  They 
took  but  a  part,  and  that  for  a  time.  Still,  there  it  is. 
The  property  is  there,  though  the  tenants  are  ejected  for 
the  present.  "  The  land  shall  not  be  sold  for  ever :  for 
the  land  is  mine;  for  ye  are  strangers  and  sojourners 
with  me."  What  does  this  mean,  but  that  Canaan  be- 
longs specially  to  Jehovah,  and  that  He  will  hold  it 
through  the  tribes  of  Israel?  True,  " the  earth  is  the 
Lord's,"  but  that  is  quite  another  thing.  It  is  plain  that 
He  has  been  pleased,  for  His  own  unsearchable  purposes, 
to  take  special  possession  of  the  land  of  Canaan,  and  to 
submit  that  land  to  a  peculiar  line  of  treatment,  to  mark 
it  off  from  all  other  lands,  by  calling  it  His  own,  and  to 
distinguish  it  by  judgments,  and  ordinances,  and  period- 
ical solemnities,  the  mere  contemplation  of  which  en- 
lightens the  understanding  and  affects  the  heart.  Wliere, 
throughout  all  the  earth,  do  we  read  of  a  land  enjoying 
a  year  of  unbroken  repose — a  year  of  richest  abundance  ? 
The  rationalist  may  ask,  "  How  can  these  things  be  ?  " 
The  sceptic  may  doubt  if  they  could  be ;  but  faith  finds 
a  satisfying  answer  from  the  lips  of  Jehovah :  "  And  if 


CHAPTER    XXV.  35t 

ye  shall  say,  What  shall  we  oat  the  seventh  year? 
behold,  we  shall  not  sow,  nor  gather  in  onr  increase: 
then  I  will  command  my  blessing  upon  you  in  the  sixth 
year,  and  it  shall  bring  forth  fruit  for  three  years.  And 
ye  shall  sow  the  eighth  year,  and  eat  yet  of  old  fruit 
until  the  ninth  year;  until  her  fruits  come  in  ye  shall 
eat  of  the  old  store."  (Ver.  20 — 22.)  Nature  might 
say,  ''  What  shall  we  do  for  our  sowhiriV  God's  answer 
is,  "I  will  command  my  hlesi<wgy  God's  " blessing" 
is  better  far  than  man's  "sowing."  He  was  not  going 
to  let  them  starve  in  His  sabbatic  year.  They  were  to 
feed  upon  the  fruits  of  His  blessing,  wdiile  they  cele- 
brated His  year  of  rest — a  year  which  pointed  forward 
to  that  eternal  sabbath  that  remains  for  the  people  of 
God. 

"And  thou  shalt  number  seven  sabbaths  of  years 
unto  thee,  seven  times  seven  years ;  and  the  space  of 
the  seven  sabbaths  of  years  shall  be  unto  thee  forty 
and  nine  years.  Then  shalt  thou  cause  the  trumpet  of 
the  jubilee  to  sound  on  the  tenth  day  of  the  seventh 
month ;  in  the  day  of  atonement  shall  ye  make  the 
trumpet  sound  throughout  all  your  land."  (Ver.  8,  9.) 
It  is  peculiarly  interesting  to  note  the  various  methods 
in  which  the  millennial  rest  was  held  up  to  view,  in 
the  Jewish  economy.  Every  seventh  day  was  a  sab- 
batic day ;  every  seventh  year  was  a  sabbatic  year ;  and 
every  seven  times  seven  years  there  was  a  jubilee.  Each 
and  all  of  these  typical  solemnities  held  up  to  the 
vision  of  faith  the  blessed  prospect  of  a  time  when  labor 
and  sorrow  should  cease  ;  when  "  the  sweat  of  the  brow  " 
would  no  longer  be  needed  to  satisfy  the  cravings  of 
hunger;   but  when  a  millennial   earth,  enriched  by  the 


358  LEVITICUS. 

copious  showers  of  divine  grace,  and  fertilized  by  the 
bright  beams  of  the  Sun  of  righteousness,  should  pour 
its  abundance  into  the  storehouse  and  winepress  of  the 
people  of  God.  Happy  time !  Happy  people !  How 
blessed  to  be  assured  that  these  things  are  not  the  pcn- 
cillings  of  imagination,  or  the  flights  of  fancy,  but  the 
substantial  verities  of  divine  revelation,  to  be  enjoyed  by 
failh  which  is  "the  substance  of  things  hoped  for,  the 
conviction  of  things  not  seen." 

Of  all  the  Jewish  solemnities  the  jubilee  would  seem 
to  have  been  the  most  soul-stirring  and  enrapturing. 
It  stood  immediately  connected  with  the  great  day  of 
atonement.  It  was  when  the  blood  of  the  victim  was 
shed,  that  the  emancipating  sound  of  the  jubilee  trump 
was  heard  through  the  hills  and  valleys  of  the  land  of 
Canaan.  That  longed-for  note  w^as  designed  to  wake 
up  the  nation  from  the  very  centre  of  its  moral  being, 
to  stir  the  deepest  depths  of  the  soul,  and  to  send  a 
shining  river  of  divine  and  ineffable  joy  through  the 
length  and  breadth  of  the  land.  *'  In  the  day  of  atone- 
ment shall  ye  make  the  trumpet  sound  throughout  all 
your  land."  Xot  a  corner  was  to  remain  unvisited  by 
"the  joyful  sound."  The  aspect  of  the  jubilee  was  as 
wide  as  the  aspect  of  the  atonement  on  which  the  jubilee 
was  based. 

"And  ye  shall  hallow  the  fiftieth  year,  and  proclaim 
liberty  throughout  all  the  land  unto  all  the  inhabitants 
thereof:  it  shall  be  a  jubilee  unto  you;  and  ye  shall  re- 
turn every  man  unto  his  possession,  and  ye  shall  return 
every  man  unto  his  family.  A  jubilee  shall  that  fiftieth 
year  be  unto  you :  ye  shall  not  sow,  neither  reap  that 
which  growcth  of  itself  in  it,  nor  gather  the  grapes  in  it 


{ HAPTEK  XXIII.  r)r»9 

of  thy  vine  undrci^sod.  For  it  is  the  jubilee ;  it  shall  be 
holy  unto  you:  ye  shall  eat  the  increase  thereof  out  of 
the  field.  In  the  year  of  this  jubilee  ye  shall  return 
every  man  unto  his  possession."  (Ver.  8 — 13.)  All 
estates  and  conditions  of  the  people  were  permitted  to 
feel  the  hallowed  and  refreshing  influence  of  this  most 
noble  institution.  The  exile  returned ;  the  captive  was 
emancipated ;  the  debtor  set  free ;  each  family  opened  its 
bosom  to  receive  once  more  its  long-lost  members ;  each 
inheritance  received  back  its  exiled  owner.  The  sound 
of  the  trumpet  was  the  welcome  and  soul-stirring- 
signal  for  the  captive  to  escape ;  for  the  slave  to  cast 
a.side  the  chains  of  his  bondage ;  for  the  manslayer  to 
return  to  his  home ;  for  the  ruined  and  poverty-stricken 
to  rise  to  the  possession  of  their  forfeited  inheritance. 
No  sooner  had  the  trumpet's  thrice-w^elcome  sound  fallen 
upon  the  ear,  than  the  mighty  tide  of  blessing  rose 
majestically,  and  sent  its  refreshing  undulations  into 
the  most  remote  corners  of  Jehovah's  highly-favored 
land. 

"  And  if  thou  sell  aught  unto  thy  neighbor,  or  buyest 
aught  of  thy  neighbor's  hand,  ye  shall  not  oppress  one 
another:  according  to  the  number  of  years  after  the  jubilee 
thou  shalt  buy  of  th}"  neighbor,  and  according  unto  the 
number  of  years  of  the  fruits  he  shall  sell  unto  thee. 
According  to  the  multitude  of  years  thou  shalt  increase 
the  price  thereof,  and  according  to  the  fewness  of  years 
thou  shalt  diminish  the  price  of  it:  for  according  to  the 
number  of  the  years  of  the  fruits  doth  he  sell  unto  thee. 
Ye  shall  not  therefore  oppress  one  another ;  but  thou 
shalt  fear  thy  God:  for  I  am  the  Lord  your  God."  (Yer. 
14 — 17.)     The  year  of  jubilee  reminded  both  buyer  and 


SCO  XEVITICUS. 

seller  that  the  kind  belonged  to  Jehovah,  and  was  not 
to  be  sold.  "The  fruits''  might  be  sold,  but  that  was 
all — Jehovah  could  never  give  up  the  land  to  any  one. 
It  is  important  to  get  this  point  well  fixed  in  the  mind. 
It  may  open  up  a  very  extensive  line  of  truth.  If  the 
land  of  Canaan  is  not  to  be  sold — if  Jehovah  declares  it 
to  be  His  for  ever,  then  for  whom  does  He  want  it? 
Who  is  to  hold  under  Him  ?  Those  to  whom  He  gave 
it  by  an  everlasting  covenant,  that  they  might  have  it  in 
possession  as  long  as  the  moon  endureth — even  to  all 
generations. 

There  is  no  spot  in  all  the  earth  like  unto  the  land  of 
Canaan  in  the  divine  estimation.  There  Jehovah  set 
up  His  throne  and  His  sanctuary;  there  His  priests 
stood  to  minister  continually  before  Him ;  there  the 
voices  of  His  prophets  were  heard  testifying  of  present 
ruin  and  future  restoration  and  glory ;  there  the  Baptist 
began,  continued,  and  ended  his  career  as  the  forerunner 
of  th(;  Messiah ;  there  the  Blessed  One  was  born  of  a 
woman  ;  there  He  was  baptized ;  there  He  preached  and 
taught;  there  He  labored  and  died;  from  thence  He 
ascended  in  triumph  to  the  right  hand  of  God ;  thither 
God  the  Holy  Ghost  descended,  in  Pentecostal  power: 
from  thence  the  overflowing  tide  of  gospel  testimony 
emanated  to  the  ends  of  the  earth;  thither  the  Lord  of 
glory  will  descend,  ere  long,  and  plant  His  foot  "on 
the  Mount  of  Olives;"  there  His  throne  will  be  re- 
established and  His  worship  restored.  In  a  word. 
His  eyes  and  His  heart  are  there  continually ;  its  dust 
is  precious  in  Ilis  sight;  it  is  the  centre  of  all  His 
thoughts  and  operations,  as  touching  this  earth;  and  it 


CHAPTER  XXV.  ',]CA 

its  His  purpose,  to  make  it  an  eternal  excellency,  the  joy 
of  many  generations. 

It  is,  then,  I  repeat,  inmient^ely  ini})ortant  to  get  a 
firm  hold  of  this  interesting  line  of  truth  with  respect  to 
the  land  of  Canaan.  Of  that  land  Jehovah  hath  said, 
"IT  IS  MINE."  Who  shall  take  it  from  Him  ?  When; 
is  the  king  or  the  emperor,  where  the  power,  human  or 
diabolical,  that  can  wrest  "  the  pleasant  land  "  out  of 
Jehovah's  omnipotent  gras))  ?  True,  it  has  been  a  bone, 
of  contention,  an  apple  of  discord  to  the  nations.  It  has 
been,  and  it  will  yet  be,  the  scene  and  centre  of  cruel 
war  and  bloodshed.  But  far  above  all  tlie  din  of  battle 
and  the  strife  of  nations,  these  words  fiiU  with  divine 
clearness,  fulness,  and  power,  upon  the  ear  of  faith — 
''the  land  is  mlnef^  Jehovah  can  never  give  up  that 
land,  nor  those  "twelve  tribes,"  through  whom  He  is  to 
inherit  it  for  ever.  Let  my  reader  think  of  this.  Let 
him  ponder  it  deeply.  Let  him  guard  against  all  loose- 
ness of  thought  and  vagueness  of  interpretation,  as  to 
this  subject.  God  hath  not  cast  away  His  people,  or  the 
land  which  He  sware  to  give  unto  them  for  an' ever- 
lasting possession.  "The  twelve  loaves"  of  Leviticus 
xxiv.  bear  witness  to  the  former;  and  "the  jubilee"  of 
Leviticus  xxv.  bears  witness  to  the  latter.  The  memo- 
rial of  the  "  twelve  tribes  of  Israel "  is  ever  before  the 
Lord;  and  the  moment  is  rapidly  approaching  wlien  the 
trump  of  jubilee  shall  be  heard  upon  the  mountains  of 
Palestine.  Then,  in  reality,  the  captive  shall  oast  off 
the  ignominious  chain  which,  for  ages,  has  bound  him. 
Then  shall  the  exile  return  to  that  happy  home  from 
which  he  has  so  long  been  banished.  Then  shall  every 
debt  be  cancelled,  every  burden  removed,  and  every  tear 


^i)2  LEVT'nrrs. 

■wiped  away.  "  For  thus  saith  the  Lord.  Behold,  I  will 
extend  pomace  to  her  (Jerusalem)  like  a  river,  and  the 
glory  of  the  Gentiles  like  a  flowing  stream  :  then  shall 
ye  suck,  ye  shall  be  borne  upon  her  sides,  and  be 
dandled  upon  her  knees.  As  one  whom  his  mother 
eomforteth,  so  will  I  eomfort  3'ou ;  and  ye  shall  be 
comforted  in  Jerusalem.  And  when  ye  see  this,  3'our 
heart  shall  rejoice,  and  your  bones  shall  flourish  like 
an  herl) :  and  the  hand  of  the  Lord  shall  be  known 
toward  his  servants,  and  his  indignation  toward  his 
enr-mies.  For,  behold,  the  Lord  will  come  with  tire, 
and  with  his  chariots  like  a  whirlwind,  to  render  his 
anger  with  fury,  and  his  rebuke  with  flames  of  fire. 
For  Ijy  tire  and  l»y  his  sword  will  the  Lord  plead  with 
all    fl<'sh :    and    th(^    slain   of   the   Lord   shall  be  many. 

For  I  know  their  works  and  their  thoughts ; 

it  shall  come,  that  I  Avill  gather  all  nations  and  tongues; 
and  they  shall  come  and  see  my  glory.  And  I  will  set 
a  sign  among  I  hem,  a!id  J  will  send  those  that  escape 
of  tliem  unto  the  nations,  to  Tarshish,  Pul,  and  liud, 
that  draw  the  ])ow  ;  to  "J.'ubal  and  Javan,  to  the  isles  afar 
off.  that  have  not  heard  my  fame,  neither  haA'e  seen  my 
glory;  and  thev  shall  di^clare  my  glory  among  the  Gen- 
tiles. And  they  shall  bring  all  your  brethren  for  an 
olfering  unto  rhe  Lord,  out  of  all  nations,  upon  horses, 
and  in  chariots,  and  in  litters,  and  upon  rnvdes,  and 
upon  swift  beasts,  to  my  holy  mountain  Jerusalen), 
saith  tlie  Tjord,  as  the  children  of  Israel  bring  an  offer- 
ing in  a  clean  vessel  into  the  house  of  the  Lord.  And 
J  will  also  take  of  them  for  priests  and  for  Levitos,  saith 
the  Lord.  For  as  the  new  heavens  and  the  new  eart;h, 
which    1    will    make,   shall   remain   before   me,   saith   tiio 


CHAPTER   XXV.  363 

Lord,  so  shall  your  seed  and  ^'our  name  remain.  And 
it  shall  come  to  pass,  that  from  one  new  moon  to  another, 
and  from  one  sabbath  to  another,  shall  all  flesh  come  to 
worship  before  me,  saith  the  Lord."  (Isaiah  ixvi.  12 — 
23.) 

And,  now,  let  us  look  for  a  moment  at  the  practical 
eifect  of  the  jubilee — its  influence  upon  the  transactions 
between  man  and  man.  "And  if  thou  sell  aught  unto 
thy  neighbor,  or  buyest  aught  of  thy  neighbor's  hand, 
ye  shall  not  oppress  one  another.  According  to  the 
number  of  years  after  the  jubilee  thou  shalt  buy  of  thy 
neighbor,  and  according  to  the  number  of  years  of  the 
fruits  he  shall  sell  unto  thee."  The  scale  of  prices  was 
to  be  regulated  by  the  jubilee.  If  that  .glorious  event 
were  at  hand,  the  price  was  low ;  if  far  off,  the  price  was 
high.  All  human  compacts  as  to  land  were  broken  up 
the  moment  the  trump  of  jubilee  was  heard,  for  the  land 
was  Jehovah's;  and  the  jubilee  brought  all  back  to  its 
normal  condition. 

This  teaches  us  a  fine  lesson.  If  our  hearts  are  cher- 
ishing the  abiding  hope  of  the  Lord's  return,  we  shall 
set  light  by  all  earthly  things.  It  is  morally  impossible 
that  we  can  be  in  the  attitude  of  w^aiting  for  the  Son 
from  heaven,  and  not  be  detached  from  this  present 
world.  "Let  your  moderation  be  known  unto  all  men. 
The  Lord  is  at  hand."  (Phil,  iv.)  A  person  may  hold 
"the  doctrine  of  the  millennium,"  as  it  is  called,  or  the 
doctrine  of  "the  second  advent,"  and  be  a  thorough  man 
of  the  world ;  but  one  who  lives  in  the  habitual  expecta- 
tion of  Christ's  appearing  must  be  separated  from  that 
which  will  be  judged  and  broken  up  when  He  comes. 
It  is  not  a  question  of  the  shortness  and  uncertainty  of 


8fU  Lr.vri'Tcus. 

liumau  life,  whicli  is  quite  true;  or  of  tlie  transitory  and 
unsatisiViufz:  ehnracter  of  the  things  of  time,  which  is 
e({ualjy  true.  It  is  fur  more  potent  and  in{luentii>l  than 
either  or  both  of  these.  It  is  this,  "  Tlie  Lord  is  at 
handy  May  our  hearts  be  affected  and  our  conduct  in 
all  things  influenced  by  this  most  precious  and  sanctify- 
in  "•  truth ! 


CHAPTER  XXYI. 

Tins  chapter  requires  little  in  the  way  of  note  or  ex- 
position. It  contains  a  most  solemn  and  affecting  record 
of  the  blessings  of  obedience,  on  the  one  band,  and  the 
terrible  consequences  of  disobedience,  on  the  other.  Had 
Israel  walked  in  obedience,  they  would  have  been  in- 
vincible. "  I  will  give  peace  in  the  land,  and  ye  shall 
lie  down,  and  none  shall  make  you  afraid:  and  I  will  rid 
evil  beasts  out  of  the  land,  neither  shall  the  sword  go 
through  your  land.  And  ye  shall  chase  your  enemies, 
and  they  shall  fall  ])efore  you  by  the  sword.  And  five 
of  you  shall  chase  an  hundred,  and  an  hundred  of  you 
shall  put  ten  thousand  to  flight:  and  your  enemies  shall 
fall  before  you  by  the  sword.  For  I  will  have  I'espect 
unto  you,  and  make  you  fruitful,  and  multiply  you,  and 
establish  my  covenant  with  you.  And  ye  shall  eat  old 
store,  and  bring  forth  the  old  because  of  the  new.  And 
1  will  set  my  tabernacle  among  you :  and  my  soul  shall 
no'  abhor  you.  And  I  will  walk  among  you  and  will  be 
your  (Jod,  and  ye  shall   be  my  people.     J   am  the  Lord 


CIlAPTEll    XXVI.  B65 

youv  God,  vvhicb  brought  you  forth  out  of  the  land  of 
Egypt,  that  ye  should  not  be  their  bondsmen  5  and  I 
have  broken  the  bands  of  your  yoke,  and  made  you  go 
upright."  (Yer.  6—13.) 

The  presence  of  God  should  ever  have  been  their 
shield  and  buckler*  No  weapon  formed  against  them 
could  prosper*  But,  then,  the  divine  presence  was  only 
to  be  enjoyed  by  an  obedient  people*  Jehovah  could 
not  sanction  by  His  presence  disobedience  or  wicked- 
ness. The  uncircumcised  nations  around  might  depend 
upon  their  prowess  and  their  military  resources.  Israel 
had  only  the  arm  of  Jehovah  to  depend  upon,  and  that 
arm  could  never  be  stretched  forth  to  shield  unholiness 
or  disobedience*  Their  strength  was  to  walk  with  God 
in  a  spirit  of  dependence  and  obedience.  So  long  as  they 
walked  thus,  there  was  a  wall  of  fire  round  about  them, 
to  protect  them  from  every  enemy  and  every  evil. 

But,  alas!  Israel  failed  altogether.  Notwithstanding 
the  solemn  and  appalling'  picture  placed  before  their  eyes, 
in  verses  14—33  of  this  chapter,  they  forsook  the  Lord 
and  served  other  gods,  and  thus  brought  upon  themselves 
the  sore  judgments  threatened  in  this  section,  the  bare 
record  of  which  is  sufficient  to  make  the  ears  tingle. 
Under  tlie  heavy  weight  of  these  judgments  they  are 
vsuffering  at  this  very  hour.  Scattered  and  peeled, 
wasted  and  outcast,  they  are  the  monuments  of  Jeho- 
vah's inflexible  truth  and  justice.  They  read  aloud,  to 
nil  the  nations  of  the  earth,  a  most  impressive  lesson  on 
the  subject  of  the  moral  government  of  God — a  lesson 
which  it  would  be  profitable  for  these  nations  to  study 
deeply,  yea,  and  a  lesson  which  it  would  be  salutary  for 
uur  own  hearts  to  ponder  likewise. 


8G6  LEVITICUS. 

AA'e  are  vorv  prone  to  confound  two  things  which  are 
clearly  di^tingiiisbed  in  the  Avord,  namely,  God's  govern- 
ment and  God's  grace.  The  evils  which  result  from  this 
confusion  are  various.  It  is  sure  to  lead  to  an  enfeebletl 
sense  of  the  dignity  and  solemnity  of  government,  and 
of  the  purity,  fulness,  and  elevation  of  grace.  It  is  quite 
true  that  God  in  government  reserves  to  Himself  the 
sovereign  right  to  act  in  patience,  long-suffering,  and 
mercy;  but  the  exercise  of  these  attributes,  in  connection 
with  His  throne  of  government,  must  never  be  con- 
founded with  the  unconditional  actings  of  pure  and  abso- 
hite  grace. 

The  chapter  before  us  is  a  record  of  divine  govern- 
ment, and  yet,  in  it  we  find  such  clauses  as  the  follow- 
ing: "If  they  shall  confess  their  iniquity,  and  the 
iniquity  of  their  fathers,  with  their  trespass  which  they 
trespassed  against  me;  and  that  also  they  have  walked 
contrary  unto  me,  and  that  I  also  have  walked  contrary 
unto  them,  and  have  brought  them  into  the  land  of  their 
enemies;  if  then  their  uncircunicised  hearts  be  humbled, 
and  they  then  accept  of  the  punishment  of  their  iniquity: 
then  will  I  remember  my  covenant  with  Jacob,  and  also 
my  covenant  with  Isaac,  and  also  my  covenant  with 
Abraham  will  I  remember;  and  1  will  remember  the 
land.  The  land  also  shall  be  left  of  them,  and  shall  en- 
joy her  sabbaths,  while  she  lieth  desolate  without  them ; 
and  they  shall  accept  of  the  punishment  of  their  iniquity: 
because,  even  because  they  despised  my  judgments,  and 
because  their  soul  abhorred  my  statutes.  And  yet,  for 
all  that,  when  they  be  in  the  land  of  their  enemies,  I 
will  not  cast  them  away,  neither  will  I  abhor  them,  to 
destroy  them  utterly,  and  to  break  my   covenant  with 


CIIAPTKR    XXVI.  Siil 

them:  for  I  am  the  Lord  their  God.  But  I  will  for  their 
sakes  remember  the  eovenaiit  of  their  ancestors,  whom  I 
broug-lit  forth  out  of  the  laud  of  Egypt  in  the  sight  of 
the  heathen,  that  I  might  be  their  God:  I  am  the  Lord." 
(Ver.  40—45.) 

Here  we  tind  God  in  government,  meeting,  in  long- 
sutfering  mercy,  the  very  earliest  and  faintest  breathings 
of  a  broken  and  penitent  spirit.  The  history  of  the. 
judges  and  of  the  kings  presents  many  instances  of  the 
exercise  of  this  blessed  attribute  of  the  divine  govern- 
ment. Again  and  again,  the  soul  of  Jehovah  was 
grieved  for  Israel,  (Judges  x.  16.)  and  He  sent  them 
one  deliverer  after  another,  until  at  length  there  re- 
mained no  hope,  and  the  righteous  claims  of  His  throne 
demanded  their  expulsion  from  that  land  which  they 
were  wholly  incompetent  to  keep. 

All  this  is  government.  But,  by  and  by,  Israel  will 
be  brought  into  possession  of  the  land  of  Canaan  on  the 
ground  of  unqualified  and  unchangeable  gra-ce — grace 
exercised  in  divine  righteousness  through  the  blood  of 
the  cross.  It  will  not  be  by  works  of  law;  nor  yet  by 
the  institutions  of  an  evanescent  economy,  but  by  that 
grace  which  "reigns  through  righteousness,  by  Jesus 
Christ  our  Lord."  Wherefore,  they  shall  never  again 
be  driven  forth  from  their  possession.  No  enemy  shall 
ever  molest  them.  They  shall  enjo}'"  undisturbed  repose 
behind  the  shield  of  Jehovah's  favor.  Their  tenure  of 
the  land  will  be  according  to  the  eternal  stability  of  di- 
vine grace,  and  the  efficacy  of  the  blood  of  the  everlast- 
ing covenant.  "  They  shall  be  saved  in  the  Lord  with 
an  everlasting  salvation." 

May  the   Spirit  of  God   lead   us  into  more  enlarged 


368  LEVITICUS 

apprehensions  of  divine  truth,  and  endow  us  with  a 
greater  capacity  to  try  the  things  that  differ,  and  rightly 
to  divide  the  word  of  truth  ! 


CHAPTER  XXVIL 

This  closing  section  of  our  book  treats  of  the  "  singulaf 
vow,"  or  the  voluntary  act  whereby  a  person  devoted 
himself  or  his  property  unto  the  Lord.     "  And  the  Lord 
spake  unto  Moses,  saying,  Speak  unto  the   children  of 
Israel,  and  say  unto  them,  When  a  man  shall  make  a 
singular  vow  the  persons  shall  be  for  the  Lord  by  thy 
estimation.     And  thy  estimation  shall  be  .....  .  after 

the  shekel  of  the  sanctuary." 

Now,  in  the  case  of  a  person  devoting  himself,  or  his 
beast,  his  house,  or  his  field,  unto  the  Lord,  it  was 
obviously  a  question  of  capacity  or  worth ;  and,  hence, 
there  was  a  certain  scale  of  valuation,  according  to  age. 
Moses,  as  the  representative  of  the  claims  of  God,  was 
called  upon  to  estimate,  in  each  case,  according  to  the 
standard  of  the  sanctuary.  If  a  man  undertakes  to 
make  a  vow,  he  must  be  tried  by  the  standard  of  right- 
eousness ;  and,  moreover,  in  all  cases,  we  arc  called  upon 
to  recognize  the  difference  between  cajjacifi/  and  title. 
In  Exodus  XXX.  15,  we  read,  in  reference  to  the  atone- 
ment money,  "  The  rich  shall  not  give  more,  and  the 
poor  shall  not  give  less,  than  half  a  shekel,  when  they 
give  an  offering  unto  the  Lord,  to  make  an  atonement 


CHAPTER   XXVI I.  369 

for  your  souls."  In  the  matter  of  atonement  all  stood 
upon  one  common  level.  Thus  it  must  ever  be.  High 
and  low,  rich  and  poor,  learned  and  ignorant,  old  and 
young,  all  have  one  common  title.  "  There  is  no  differ- 
ence." All  stand  alike  on  the  ground  of  the  infinite 
preciousness  of  the  blood  of  Christ.  There  may  ])e  a 
vast  difference  as  to  capacity,  as  to  title  there  is  none. 
There  may  be  a  vast  difference  as  to  experience — as  to 
title  there  is  none.  There  may  be  a  vast  difference  as  to 
knowledge,  gift,  and  fruitfnlness — as  to  title  there  is 
none.  The  sapling  and  the  tree,  the  babe  and  tlie 
father,  the  convert  of  yesterday  and  the  matured  be- 
liever, are  all  on  the  same  ground.  "  The  rich  shall  not 
give  more,  and  the  poor  shall  not  give  less."  Nothing 
more  could  be  given,  nothing  less  could  be  taken.  '•  We 
have  boldness  to  enter  into  the  holiest  by  the  blood  of 
Jesus."  This  is  our  title  to  enter.  Our  capacity  to 
worship,  when  we  have  entered,  will  depend  upon  our 
spiritual  energy.  Christ  is  our  title.  The  Holy  Ghost 
is  our  capacity.  Self  has  nothing  to  do  with  cither  the 
one  or  the  other.  What  a  mercy !  We  get  in  by  the 
blood  of  Jesus ;  Ave  enjoy  what  we  find  there  by  the 
Holy  Ghost.  The  blood  of  Jesus  opens  the  door ;  the 
Holy  Ghost  conducts  us  through  the  house.  The  blood 
of  Jesus  opens  the  casket;  the  Holy  Ghost  unfolds  the 
precious  contents.  The  blood  of  Jesus  makes  the  casket 
ours ;  the  Holy  Ghost  enables  us  to  appreciate  its  rare 
and  costly  gems. 

But,  in  Leviticus  xxvii.,  it  is  entirely  a  question  of 
ability,  capacity,  or  worth.  Moses  had  a  certain  standard 
from  which  he  could  not  possiljly  descend.  He  had  a 
certain  rule  from  which  he  could  not  possibly  swerve. 


'610  LEVITICUS, 

If  any  one  could  come  up  to  that,  well ;  if  not,  he  had 
to  take  his  place  according'ly. 

What,  then,  was  to  be  done  in  reference  to  the  person 
who  was  unable  to  rise  to  the  height  of  the  claims  set 
forth  by  the  representative  of  divine  righteousness  ?  Hear 
the  consolatory  answer:  "But  if  he  be  i^oorer  than  thy 
estimation,  then  he  shall  present  himself  before  the 
2Jrie^f,  and  the  priest  shall  value  him ;  according  to  his 
ability  that  vowed  shall  the  priest  value  him."  (Yer.  8.) 
In  other  words,  if  it  be  a  question  of  man's  undertaking 
to  meet  the  claims  of  righteousness,  then  he  must  meet 
them.  But  if,  on  the  other  hand,  a  man  feels  himself 
Avholly  unable  to  meet  those  claims,  he  has  only  to  fall 
back  upon  grace,  which  will  take  him  up,  just  as  he  is. 
Moses  is  the  representative  of  the  claims  of  divine 
righteousness.  The  priest  is  the  exponent  of  the  provi- 
sions of  divine  grace.  The  poor  man  who  w^as  unable 
to  stand  before  Moses  fell  back  into  the  arms  of  the 
priest.  Thus  it  is  ever.  If  we  cannot  "(??"</,"  we  caii 
"  beg;"  and  directly  we  take  the  place  of  a  beggar,  it  is 
no  longer  a  question  of  what  we  are  able  to  earn,  but  of 
what  God  is  pleased  to  give.  "  Grace  all  the  work  shall 
crown,  through  everlasting  days."  How  happy  it  is  to 
be  debtors  to  grace  1  How  happy  to  take  when  God  is 
glorified  in  giving!  When  man  is  in  question,  it  is  in- 
fmitely  better  to  dig  than  to  beg;  but  when  God  is  in 
question,  the  case  is  the  very  reverse. 

I  would  just  add,  that  I  believe  this  entire  chapter 
bears,  in  an  especial  manner,  upon  the  nation  of  Israel. 
It  is  intimately  connected  with  the  two  y>receding  chap- 
ters. Israel  made  a  "  singular  vow  "  at  the  foot  of  Mount 
Jloreb;  but  were  quite  unable  to  meet  the  claims  of  law 


riiAiTF.r.   xxviT.  ThI 

. — they  were  far  ''  poorer  thiiii  Moses'  estimation."  But, 
blessed  be  Gocl,  they  will  come  in  under  tiic  rich  provi- 
sions of  divine  grace.  Having  learnt  their  total  inability 
"  to  dig,"  they  will  not  be  "  ashamed  to  beg  ;"  and,  hence, 
they  shall  experience  the  deep  blessedness  of  being  cast 
upon  the  sovereign  mercy  of  Jehovah,  which  stretches, 
like  a  golden  chain,  "from  everlasting  to  everlasting." 
It  is  well  to  be  poor,  when  the  knowledge  of  our  pov- 
erty serves  but  to  unfold  to  us  the  exhaustless  riches  of 
divine  grace  That  grace  can  never  suffer  an}'  one  to 
go  empty  away.  It  can  never  tell  any  one  that  he  is 
too  poor.  It  can  meet  the  very  deepest  human  need ; 
and  not  only  so,  but  it  is  glorified  in  meeting  it.  This 
holds  good  in  every  case.  It  is  true  of  any  individual 
sinner;  and  it  is  true  with  respect  to  Israel,  who,  having 
been  valued  by  the  lawgiver,  have  proved  "poorer  than 
his  estimation."  Grace  is  the  grand  and  only  resource 
for  all.  It  is  the  basis  of  our  salvation;  the  basis  of 
a  life  of  practical  godliness ;  and  the  basis  of  those  im- 
perishable hopes  which  animate  us  amid  the  trials  and 
conflicts  of  this  sin-stricken  world.  May  we  cherish  a 
deeper  sense  of  grace,  and  more  ardent  desire  for  the 
glory ! 

We  shall  here  close  our  meditations  upon  this  most 
profound  and  precious  book.  If  the  foregoing  pages 
should  be  used  of  God  to  awaken  an  interest  in  a  sec- 
tion of  inspiration  which  has  been  so  much  neglected  by 
the  Church,  in  all  ages,  they  shall  not  have  ben  written 
in  vain. 

C.  H.  M. 


Date  Due 

AP  b-  '50 

1 

l^CAll  TV 

1.  ^liUL  1  f 

i 

— Ji-f^ — ■ — ^^ — — ^- 

i 

1    f 

